Miscellaneous theological works

“4

Ta aah ng ces Tekno. hae ale oe
estat pleat aay

Fbant

Digitized by the Internet Archive
in 2008 with funding from
Microsoft Corporation

http://www.archive.org/details/2miscellaneousthOOsweduoft

. . :
- > * wer _ %
‘of ¢ . oe
a * - -
ri Aye vars i t *% ” yy 4 a
Polo ee) i SS Pe
aS. ee
’ Bh ts deve igs ne F >» 2 ae th vy
RASPET iP PaO oe oe A P~ oe) “ao
i mT ‘a n m=. us - . ¢ 7 : 7
uae y . iy - sf x : 1 - «
ih " ore 7 aw a =,
can ares ph = oll te 6 — ah» = at + 7.
ae i, aad ~ - _ de Poa - -f x My
Poesia 47 i ; is
i ia :
aia bg »* an ae = * ) 7 « ’
ea Ts > - ree of x “4 4
fee. aQek. FP ik?, . ie s
gon a a 7 1 U
Serie ia Uh FY i > Fs
aes ; ce _ e t Jt ' 7 7
4) 4 - ’ Ms =n ¢ Fy a 7
-_ Aah’ C ep : : ar :
if; f a +} e ; “4 ; -
Rk ' .
mas 7 hour : ay - uy
Ce ae : i? -
Cow a) a] 1
oP en |
* ' oo i age i 25
ei s . :
‘ ~ . e i
; ’ : a ms 7 - 7
7 - ra -
7 : 2 - : ue
i : A
— * : iis
’ : .~
7 , - . t
heads say
7 a t ,
= | ; ‘
a /

2)
.. : ~~
a? y 7 74 7 oe %
: 5 > 7
v 7 —_
7 7 i] 7
ag a - 7 om -
i Laer. 9 i
e 7 if :
‘
a 1 a ale «
o a a :
we:
ve _ :
r p33
* he
ue
ofh -
7 ‘ ; - -
, 4 y
- < 7 +) ' ;
i ’ A=
= = 4
4
r = al @
~~» 7
+ 7 :
. A n€ .
y
_ , > fi zo fr),
‘ re
r - . . : -
: . 7 i=
fa 7 5 ” 7 :
ro =
* : : :
‘ 7 7
' “
i - .
yew 7 S
ee = I a
1 -
7 7 7 7
é =
1

MISCELLANEOUS

THEOLOGICAL WORKS

_OF

EMANUEL SWEDENBORG,

, Servant of the Lord Jesus Christ.
L

THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE
BRIEF EXPOSITION; |
_THE, INTERCOURSE BETWEEN THE SOUL AND THE BODY;
THE WHITE HORSE MENTIONED IN THE APOCALYPSE, CHAP. XI
AN APPENDIX TO THE TREATISE ON THE WHITE HORSE:
ON THE EARTHS IN THE UNIVERSE;
THE LAST JUDGMENT;
A CONTINUATION CONCERNING THE LAST JUDGMENT

NEW YORK:
AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY.

1885,

Published by The American Swedenborg Printing and Publishing Soct-
ety, organized for the purpose of Stereotyping, Printing and
Publishing Uniform Editions of the Theological Writings of
Emanuel Swedenborg, and tncorporated tn the State of New York,
A.D., 1850.

GENERAL INDEX.

i
fHE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE . © -«

A BRIEF HXPOSITION OF THE DOCTRINES OF THE NEW CHURCH
THE NATURE OF THE INTERCOURSE BETWEEN THE SOUL AND

TWH BOD. <- ler” e) Pie ame 6 oh eS fed ble ot’ Con Suet ce
ON THK Witit¥t HORSE MENTIONED IN THE APOCALYPSE,
CHAP. XIX. MM psi. <1 s anes oe Be Ose Le oe ve
AN APPENDIX TO THE BREATISE ON THE WHITE HORSE °
ON THE EARTHS IN THE UNIVERSE oe eh, elt oe) | fei gas Eke

THE LAST JUDGMENT « .»« + « « © « © © © «© © e@
A CONTINUATION CONCERNING THE LAST JUDGMENT . . .

287—3138
314—320
321—416
417—486
487. 526

| EF The pages are numbered at bottom ; the figures at top referring to the section numbers

oO! eacn treatise.

THE

NEW JERUSALEM,

HEAVENLY DOCTRINE,

ACCORDING TO

WHAT HAS BEEN HEARD FROM HEAVEN:

To WHICH IS PRBFIXED

INFORMATION RESPECTING THE NEW HEAVEN AND THE NEW EARTE.

we Pe ee

From the Latin of

EMANUEL SWEDENBORG

Servant of the Lord Jesus Christ.

BEING A TRANSLATION OF HIS WORK ENTITLED

“Dg Nova Hirosoryma et ejus Doctrina Coelesti: ex auditise Ceelo. Quibus premittitur
aliquid de Novo Colo et Nova Terra.” Londini, 1768

NEW YORK:
AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY

Marrnew vi. 33.

Seek y: first the Kingdom of GOD, and all things shall be
added unto you.

Ov THE aw Heaven AND New Earru, AND WHAT IS MEANT BY THE

CONTENTS.

NEW JERUSALEM 25202. ool ccs. kee occ ee

ecees eee econ cece

INTRODUCTION TO THE DOCTRINE... 2200. -. cee ca ceceveccee oce ‘

OF
OF
OF
OF
OF
OF
OF

OF
OF
OF

Coop AND <TRuta: iio e2hbace0 wie oA
THE WILL AND THE UNDERSTANDING ..---- - ee
THE INTERNAL AND EXTERNAL MAN.........-
LOVE IN GENERAL

ee ecee eeee wece we

THE Love or SELF AND THE LOVE OF THE WORLD ..-.---------
Love TowaRps THE NEIGHBOR, OR CHARITY ...-.--.----.--- <<

WAITH) 25550 c occ Sa dctee wicee ee se he = Saree oh ey aee

CONSCEBNCOE Ss dA Gonssosieeacc ease oe ee
IGIBER TY, eee a ee See Sn ee
IMERITR asym aotae een nies eee oe

es

Or REPENTANCE AND THE REMISSION OF SINS ..---- -2 eee eeeee ee ee

Or
OF
OF
OF
OF
OF
OF
Or
Or
Or
OF

REGENERATION 02 6 -i/s0c2 miedo cedwnnsee beceee

SEMEMATION, 40 os cig ce Soe Skies Se os SE een nce chewed

BAPTISM... .... 224 eee ee A ae we e)e, Ser aateecicve a telodotswaencc els

MH PRESURRECTION ..!2 202 Sec lsscceaccae Ms
HEAVEN AND HELL........... apotaistetetere = (aie ata
MEE CHURCH texaciehttialeis ur 5 ey ico ok « vicin. o8
THE SACRED SCRIPTURES, OR THE WorD .
PROVIDENCE ..........- pie lencre wiertnetele susheVerete

ea cess eeeececocecece

ereers eweeeeeess

eeeeeceosrececoos

coor ec os ese eeece

Sectlowa

7
8—10
11—27
28—35
36—53
54— 64
65—83
84—107
108—122
123—129
130—140
141—149
ls ys—id8
159—172
173—186
187— 201
202—209
210—222
223—229
230—240
241—248
249-—266
267-279
280— 310
311--325

ON

THE NEW JERUSALEM,

AND ITS

HEAVENLY DOCTRINE.

OF THE NEW HEAVEN AND NEW EARTH, AND WHAT IS MEANT BY
THE NEW JERUSALEM.

1. Ir is written in the Revelation, “I saw a new heaven
and a new earth; for the first heaven and the first earth had
passed away. And I John saw the holy city, New Jerusalem,
coming down from God out of heaven, prepared as a bride
adorned for her husband. The city had a wall, great and
high, which had twelve gates, and at the gates twelve angels,
and names written thereon, which are the names of the twelve
tribes of the children of Israel. And the wall of the city had
twelve foundations, and in them the names of the twelve Apos-
tles of the Lamb. And the city lieth four-square, and the
length is as great as the breadth. And he measured the city
with the reed, twelve thousand furlongs; the length and the
breadth and the height of it were equal. And he measured the
wall thereof, a hundred and forty and four cubits, the measure
of a man, that is, of the angel. And the wall of it was of
jasper; and the city was pure gold, like unto pure glass; and
the foundations of the wall of the city were garnished with all
manner of precious stones. And the twelve gates were twelve
pearls. And the street of the city was pure gold, as it were
transparent glass. The glory of God did lighten it, and the
Lamb is the light thereof. And the nations of them which
are saved shall walk in the light of it; and the kings of the
earth shall bring their glory and honor into it.” Chap. xxi. 1,
2, 12—24.

When a man reaas these words, he understands them only
according to their literal sense, and concludes that the visible
heaven and earth will be dissolved, and a new heaven be creat-
ed, and that the holy city Jerusalem, answering to the mea-
sures above described, will descend upon the new earth; but
the angels understand these things altogether differently ; that
is to say, what man understands naturally, they understand

9

au ON THE NEW JERUSALEM

spiritually ; and what they understand is the true significa-
tion; and this is the internal or spiritual sense of the Word.
According to this internal or spiritual sense, a new heaven and
a new earth mean a new church, both in the heavens and on
the earth, which will be more particularly spoken of hereafter.
The city Jerusalem descending from God out of heaven,
signifies the heavenly doctrine of that church ; the length, the
breadth, and the height thereof, which are equal, signify all
the varieties of good and truth belonging to that doctrine in
the aggregate. The wall of the city means the truths which
protect it; the measure of the wall, which is a hundred and
forty and four cubits, which is the measure of a man, that is,
of the angel, signifies all those defending truths in the aggre-
gate, and their quality. The twelve gates of pearl mean all
introductory truths ; and the twelve angels at the gates signify
the same. The foundations of the wall, which are of every
precious stone, mean the knowledges on which that doctrine
is founded. The twelve tribes of Israel, and the twelve
Apostles, mean all things belonging to the church in general
and in particular. The city and its streets being of gold like
unto pure glass, signifies the good of love, giving brightness
and transparency to the doctrine and its truths. The nations
who are saved, and the kings of the earth who bring glory and
honor into the city, mean all the members of that church who
are in goodness and in truth. God and the Lamb mean the
Lord as to the Essential Divinity and the Divine Humanity.
Such is the spiritual sense of the Werd, to which the natural
sense, which is that of the letter, serves as a basis; but still
these two senses, the spiritual and the natural, form a one by
correspondences.

It is not the design of the present work to prove that such a
spiritual meaning is involved in the afore-mentioned passages,
but the proof of it may be seen in the Arcana Carzsrta, in
the following places. That the term, Lanp, when used in the
Word, means the church, particularly when it is applied to
signify the Land of Canaan, n. 662, 1066, 1067, 1413, 1607,
2928, 8355, 4447, 4535, 5577, 8011, 9325, 9643. Because
earth, or land, in a spiritual sense, signifies the nation dwelling
therein, and its worship, n. 1262. That the people of the land
signify those who belong to the spiritual church, n. 2998.
That a new heaven and a new earth signify something new in
the heavens and on earth, with respect to good and truth, thus
respecting those things that relate to the church in each, n.
1733, 1850, 2117, 2118, 3358, 4535, 10,373. What is to be
understood by the first heaven and the first earth which
passed away, may be seen in the work On THe Last JUDGMENT
AND THE Destruction or Baspyton throughout, but particularly

een 65 to 72. That Jerusaten signifies the church with
0

AND ITS HEAVENLY DOCTRINE. 1

respect to doctrine, n. 402, 3654, 9166. That cities signify
doctrines which belong to the church, and to religion, n. 402,
2450, 2712, 2948, 3216, 4492, 4493. That the Watz of a city
signifies the defensive truth of doctrine, n. 6419. That the
Gates of a city signify such truths as are introductory to doe-
trine, and thereby to the church, n. 2948, 4478, 4492, 4493.
That the Twetve Tries or Israrr represented, and thence
signified, all the varieties of the truth and good of the church,
in general and in particular, thus all things relative to faith
and love, n. 3858, 8926, 4060, 6335. That the same is signi-
fied by the Lord’s TwetvE Apost es, n. 2129, 2329, 3354, 3488,
3858, 6397. That when it is said of the Apostles, that they
shall sit upon twelve thrones, and judge the twelve tribes of
Israel, the meaning is, that all are to be judged according to
the good and truth of the church, consequently, by the Lord,
from whom that truth and good proceed, n. 2129, 6397. That
TWELVE signifies all things in the aggregate, n. 577, 2089, 2129,
2130, 3272, 3858, 3913. Also, a hundred and forty-four, be-
cause that number is the product of twelve multiplied by
itself, n. 7973. That twelve thousand has also the same signi-
cation, n. 7973. That all numbers in the Word signify things,
n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3959.
4964, 6175, 9488, 9659, 10,217, 10,253. That the products
arising from numbers multiplied into each other have the same
signification as the simple numbers, n. 5291, 5335, 5708, 7973.
That Mrasvre signifies the quality of a thing with respect to
truth and good, n. 3104, 9603, 10,262. That the Founpations
of a wall signify the knowledges of truth on which doctrine
is founded, n. 9642. That a QuapRANGULAR figure or Square,
signifies what is perfect, n. 9717, 9861. That Lenern signifies
good and its extension, and Breaprs, truth and its extension,
n. 1613, 9487. That Precious Stones signify truths from good,
n. 114, 9863, 9865. What the precious stones in the Urim
and Thummim signify, both in general and in particular, n.
3862, 9864, 9866, 9905, 9891, 9895. What the Jasprr of
which the wall was built signifies, n. 9872. That the Srrer:
of the city signifies the truth of doctrine from good, n. 2336.
That Goxp signifies the good of love, n. 113, 1551, 1552, 5658,
6914, 6917, 9510, 9874, 9881. That Grory signifies Divine
Truth, such as it is in heaven, with the intelligence and wis-
dom thence derived, n. 4809, 5292, 5922, 8267, 8427, 9429,
10,574. That Nations signify those in the church who are in
good, and, in an abstract sense, the good of the church, n.
1059, 1159, 1258, 1260, 1288, 1416, 1849, 4574, 7830, 9255,
9256. That Krxes mean those in the church who are in truth,
and, in an abstract sense, the truth of the church, n. 4675,
5044. That the rites and ceremonies observed at the corons-
tion of kings, involve such things as are derived from Divine
11

2—4 ON THE NEW JERUSALEM

Trutl, but that the knowledge of these things is at this day
lost, n. 4581, 4966.

2. Before the New Jerusalem and its doctrine are treated of,
it may be expedient to give some account of the new heaven
and the new earth. What is to be understood by the first
heaven and the first earth, which passed away, is shown in the
small work On tHe Last Jup@MENT AND THE DeEsTRUCTION OF
Basyton. Immediately after that event, that is, when the
last judgment was completed, a new heaven was created or -
formed by the Lord; which heaven was composed of all those
yersons who, from the coming of the Lord to the present time,
fad lived in faith and charity ; forsuch persons alone are capable
of being assimilated to the form of heaven. For the form of
heaven, according to which all consociations and communica-
tions therein are effected, is the form of Divine Truth, grounded
in Divine Good, proceeding from the Lord; and this form man,
as to his spirit, acquires by a life according to Divine Truth.
That the form of heaven is thence derived may be seen in
the work on Heaven anp Het, n. 200 to 212, and that all
the angels are forms of heaven, n. 51 to 58, and 73 to 77.
Hence it may be clearly seen, who they are of whom the new
heaven consists; and thereby what its quality is, namely, that —
it is altogether unanimous. He who lives in faith and charity,
loves others as himself, and by love conjoins them with him-
self, the effect of which is reciprocal: for, in the spiritual
worid, love is conjunction. Wherefore, when all act thus, then
from many, yea from innumerable individuals, consociated ac-
cording to the form of heaven, unanimity exists, and they be-
come as one ; for then nothing separates and divides, but every-
thing conjoins and unites.

3. Since this heaven was formed of all those who had been
of such a quality from the coming of the Lord until the present
time, it follows that it is composed both of Christians and of
Gentiles, but chiefly of infants from all parts of the world, who
have died since the Lord’s coming: for all these were received
by the Lord, and educated in heaven, and instructed by the
an gels, and reserved, that they, together with the others, might
constitute a new heaven ; whence it may be concluded how vast
that heaven is. That all who die in infancy are educated in
heaven, and become angels, may be seen in the work on Hxa-
VEN AND Het, n. 829 to 845. “And that heaven is formed of
Gentiles as well as of Christians, n. 218 to 328.

4, Moreover, with respect to this new heaven, it is to be
observed, that it is distinct from the ancient heavens which were
formed before the coming of the Lord; at the same time there
is such an orderly connexion established between them, that,
together they form but one heaven. The reason why this new

eae is distinct from the ancient heavens, is, that in the
2

AND ITS HEAVENLY DOCTRINE. 4,9

ancient churches there was no other doctrine than the doctrine
of love and charity ; and that at that time they were unac-
quainted with any doctrine of faith separated from those prin-
ciples. Hence, also, it is, that the ancient heavens constitute
superior expanses, while the new heaven constitutes an expanse
beneath them ; for the heavens are expanses one above another.
In the highest expanse those dwell who are called celestial
angels, many of whom were of the Most Ancient Church ; they
are so named from celestial love, which is love to the Lord. In
the expanse beneath them are those who are called spiritual
angels, many of whom were of the Ancient Church; they are
called spiritual angels, from spiritual love, which is charity to-
wards our neighbor. Below these are the angels who are in the
good of faith: these are they who have lived a life of faith:
for a man to live a life of faith, is to live according to the doc-
trine of his particular church ; and to live is to will and to do.
All these heavens, however, form a one, by mediate and im-
mediate influx from the Lord. A more full idea of these hea-
vens may be obtained from what is said of them in the work
on Heaven anv Hett, and particularly in the article which
treats of the two kingdoms into which the heavens in general
are divided, n. 20 to 28; and in the article concerning the
three heavens, n. 29 to 40: concerning mediate and immediate
influx, in the extracts from the Arcana Ca estia, after n.
603 ; and concerning the Ancient and Most Ancient Churches,
in the small work On THe Last Jup@MENT AND THE DesrrRuc-
rion OF Basyton, n. 46.

5. It may be sufficient to state thus much concerning the
new heaven ; something shall now be said concerning the new
earth. By the new earth is understood a new chureh upon
earth ; for when a former church ceases to exist, then a new
one is established by the Lord. It is provided by the Lord
that there should always be a church on earth, since by means
of the church there is a conjunction of the Lord with man-
kind, and of heaven with the world; there the Lord is known,
and therein are divine truths by which man is conjoined to
him. That a new church is at this time being established,
may be seen in the small work On tHE Last Jup@mMENT AND
THE Destruction or Basyion, n. 74. The reason why a new
church is signitied by a new earth arises from the spiritual sense
of the Word ; for in that sense, by the word earth or land, no
particular country is meant, but the nation dwelling there, and
its divine worship; this, in the spiritual sense, being what
answers to earth in the natural sense. Moreover, by earth or
land, in the Word, when there is no name of any particular
country affixed to the term, is signified the land of Canaan ;
and in that land a church had existed from the earliest ages ; in
consequence of which, all the places therein, and in ee

5, 6 ON THE NEW JERUSALEM

cent countries, with the mountains ard rivers, as mentioned
in the Word, became representative and significative of those
things which compose the internals of the church, and which
are called its spiritual things. Hence it 1s, as_ was observed,
that earth or land, in the Word, as meaning the land of Ca-
naan, signifies the church ; it is therefore usual in the chureh
to speak of the heavenly Canaan, by which is understood
heaven itself. Thus, also, by the new earth is here meant a
new church. That the land of Canaan, in the spiritual sense of
the Word, signifies the church, is shown in the Arcana CaLes-
41a, in various places, of which the following are here adduced.
That the Most Ancient Church, which was before the flood,
and the Ancient Church, which was after the flood, were in the
land of Canaan, n. 567, 8686, 4447, 4454, 4516, 4517, 5136,
6516, 9327. That then all places in that land became repre-
sentative of such things as are in the kingdom of the Lord, and
in the church, n. 1505, 3686, 4447, 5136. That therefore Abra-
ham was commanded to go thither, to the intent that
amongst his posterity, the children of Israel, a representative
church might be established, and that the Word might be
written, the ultimate of which should consist of representatives
existing in that land, n. 8686, 4447, 5136, 6516. Hence it is,
that earth or land, and the land of Canaan, when they are
mentioned in the Word, signify the church, n. 3038, 3481,
3705, 4447, 4517, 5757, 10,658.

6. What is understood by Jerusalem in the spiritual sense
of the Word shall also be briefly described. Jerusalem means
tie church with respect to doctrine, because at Jerusalem, in
the land of Canaan, and in no other place, were the temple, the
altar, the sacrifices, and, consequently, all that pertained to
divine worship. On this account, also, three festivals were cele-
brated there every year, to which every male throughout the
whole land was commanded to go. This, then, is the reason
why Jerusalem, in the spiritual sense, signifies the church with
respect to worship, or, what is the same thing, with respect to
doctrine ; for worship is prescribed by doctrine, and is performed
according to it. The reason why it issaid, The holy city, New
Jerusalem, descending from God out of heaven, is, because, in
the spiritual sense of the Word, a city signifies doctrine, and a
holy city the doctrine of Divine Truth, since Divine Truth is
what is called holy in the Word. It is called the New Jerusa-
lem for the same reason that the earth is called a new earth,
because, as was observed above, earth or land signifies the
church, and Jerusalem, the church with respect to doctrine ;
and it is said to deseend from God out of heaven, because ail
Divine I ruth, whence doctrine is derived, descends out of heaven
from the Lord. That Jerusalem does not mean a city, although

‘twas seen as a city, manifestly appears from its being said

AND IfS HEAVENLY DOCTRINE. 6-—8

that zts height was, as its length and breadth, twelve thousand
Surlongs (ver. 16); and that the measure of its wall, which was
a hundred and forty-four cubits, was the measure of a man,
that is, of the angel (ver. 17); and also from its being said to
be prepared as a bride adorned for her husband (ver. 2); and that
atterwards the angel said, Come hither I will show thee the bride,
the Lamb’s wife: and he showed me that great city, the holy Je-
vusalem (ver. 9,10). The church is called in the Word the
bride and the wife of the Lord; she is called the bride before
conjunction, and the wife after conjunction. As may be seen
in the Arcana Cazestia, n. 31038, 38105, 3164, 8165, 3207, 7022,
9182.

7. To add a few words respecting the doctrine which is deli-
vered in the following pages. ‘This, also, is from heaven, being
from the spiritual sense of the Word, which is the same with
the doctrine that is in heaven ; for there is a church in heaven
as well as on earth. In heaven there are the Word, and the
doctrine from the Word; there are places of worship there,
and sermons delivered in them; there are also both ecclesiastical
and civil governments there: in a word, the only difference
between the things which are in heaven, and those which are
on earth, is, that in heaven all things exist in a state of greater
perfection, since those who dwell there are spiritual, and
spiritual things immensely exceed in perfection those that are
natural. That such things exist in heaven may be seen in the
work concerning Heaven anp Het throughout, particularly
in the article concerning governments in heaven, n. 213 to 220;
and also in the article on divine worship in heaven, n. 221 to
227. Hence may evidently appear what is meant by the holy
city, New Jerusalem, being seen to descend trom God out of
heaven. But I proceed to the doctrine itself, which is for the
New Cuvrcu, and which is called, Heaventy Docrrine, be-
cause it was revealed to me out of heaven ;—to deliver this
doctrine is the design of the present work.

INTRODUCTION TO THE DOCTRINE,

_ 8. Wuen there is no faith in consequence of there being nv
charity, the church is at an end. See this shown in the small
work on the Last JuDGMENT AND THE Destruction or BABYLON,
n. 33 to 39. The churches throughout the whole Christian
world having made their differences to depend upon points of
faith, when yet there can be no faith where there is no charity,
I will, by way of introduction to the doctrine which follows,
make some observations concerning the doctrine of charity as
held by the ancients. When I use the phrase, “the churches
15

8, 9 ON THE NEW JERUSALEM

in the CuristtaAN wortp,” I mean Protestant churches, and
not the Popish or Roman Catholic church, since that is not a
Christian church; for, wherever the church exists, the Lord is
worshiped, and the Word is read; whereas, among Roman
Catholics, they worship themselves instead of the Lord ; forbid
the Word to be read by the people ; and affirm the Pope’s de-
cree to be equal, yea, even superior to it.

9. The doctrine of charity, which is the doctrine of life,
was the essential doctrine in the ancient churches. Concerning
these churches the reader may see more in the Arcana Ca@LEs-
uta, n. 1238, 2385. And that doctrine conjoined all churches,and
thereby formed one church out of many. For they acknow-
ledged all those as members of the church who lived in the
xood of charity, and called them brethren, however they might

iffer respecting truths, which at this day axe called matters of
faith. In these they instructed one another, which employment
was among their works of charity ; nor were they offended if
one did not accede to the opinion of another, knowing that
every one receives truth in proportion to the degree in which
he is in good. Such being the character of the ancient
churches, the members composing them were interior men;
and because they were interior men they excelled in wisdom. |
For they who are in the good of love and charity, are, as to the
internal man, in heaven, and belong to an angelic society in
which the same good prevails. Hence they enjoy an elevation
of mind towards interior things, and, consequently, they are
ir possession of wisdom ; for wisdom can come from no other
source than from heaven, that is, through heaven from the
Lord ; and in heaven there is wisdom, because its inhabitants
are principled in good. Wisdom consists in seeing truth from
the light of truth; and the light of truth is the light which
shines in heaven. But in process of time that ancient wisdom
decreased ; for as mankind removed themselves trom the good
of love towards the Lord, and of love towards the neighbor,
which latter is called charity, they removed themselves in the
same proportion from wisdom, because, in the same propor-
tion, they removed themselves from heaven. Hence it was
that man, from being internal, became external, and this sue-
cessively ; and when he became external, he became also world-
ly and corporeal. When such is his quality, he cares but lit-
tle for the things of heaven ; for the delights of earthly loves,
and the evils which, from those loves, are delightful to him,
then possess him entirely. In this state the things which he
hears concerning a life after death, concerning heaven and hell,
and concerning spiritual subjects in general, are regarded by
him as matters altogether foreign or extraneous to him, and
not as things in which he has the most intimate concern; as,

ee they ought to be. Hence also it is, that the doe

AND ITS HEAVENLY DOCTRINE. 9-13

trine of charity, which amongst the ancients was held in such
estimation, is, at this day, with other excellent things, alto-
gether lost. For who, at this day, is aware what charity is, in
the genuine sense of the term, and what, in the same sense, is
meant by our neighbor ? whereas, that doctrine not only teaches
this, but innumerable things beside, of which not a thousandth
part is known at this day. The whole sacred Scripture is
nothing else than the doctrine of love and charity, which the
Lord also teaches, when he says: Zhou shalt love the Lord thy
God with all thy heart, and with ali thy soul, and with all thy
mind; this is the first and great commandment: and the second
as like unto it, thou shalt love thy neighbor as thyself: on these
two commandments hang all the law and the prophets. Matt.
xxl. 37, 38, 39. The law and the prophets are the Word, in
general and in particular.

10. In the following doctrine we will annex to each section
extracts from the Arcana Ca esttA, because in these the same
things are more fully explained.

OF GOOD AND TRUTH.

11. Att things in the universe, which are according to Di-
vine order, have relation to good and truth. There is nothing
either in heaven or on earth which has not relation to these
two; the reason is, because both good and truth proceed trom
the Divine Being Who is the First Cause of all.

12. Fence it appears that there is nothing more necessary
for man to know than what good and truth are; how the one
has respect to the other; and how they become mutually con-
joined. But such knowledge is especially necessary for every
member of the church; for as all things of heaven have relation
to good and truth, so also have all things of the church, because
the good and truth of heaven are also the good and truth of the
church. It is on this account that, in delivering the doctrine
of the New Jerusalem, we commence with this subject.

13. It isin agreement with Divine order,that good and truth
should be conjoined, and not separated ; thus, that they shouid
be a one, and not two; for they proceed in conjunction from
the Divine Beit_g, and continue so in heaven, and therefore
they ought of necessity to remain conjoined in the church. The
conjunction of good and truth is called, in heaven, the heavenly
marriage, for all there are the subjects of this marriage ; and
hence it is, that, in the Word, heaven is compared to a marriage,
and that the Lord is called the bridegroom and husband, whilst
heaven, and also the church, are called the bride and wife. The

[2] 17

14—19 OF THE NEW JERUSALEM.

reason why heaven and the church are so styled, is, that all
therein receive the Divine Good in truths.

14. All the intelligence and wisdom which the angels possess
is derived from this marriage of good and truth, but not any
of it from good separate from truth, nor from truth separate
from good. So also it is with the members of the church.

15. Since therefore the conjunction of good and truth re-
sembles a marriage, it is evident that there exist between them
a mutual love, and a mutual desire to be conjoined. That
member of the church, then, who does not possess such love
and desire, is not the subject of the heavenly marriage ; conse-
quently, as yet, the church is not in him; for it is the conjune-
tion of good and truth which constitutes the church.

16. There are numerous kinds of good, all, however, bein
comprehended under the general distinction of spiritual an
natural good, which are conjoined in genuine moral good.
As there are many kinds of good, so also there are various
kinds of truth; for all truth pertains to good, and is, indeed,
its form.

17. What has been said respecting good and truth, may, in
a contrary sense, be affirmed of evil and falsity : for as all things
in the universe which exist according to Divine order, have re-
Jation to good and truth, so also all things which exist in con-
trariety to Divine order, have relation to evil and falsity.
Again, as there exist between good and truth a mutual love and
desire to be conjoined, so do there exist a similar love and desire
between evil and falsity. In fine, as all intelligence and wis-
dom are produced from the conjunction of good and truth, so
all insanity and folly spring from the conjunction of evil and
falsity. This latter conjunction is called the infernal marriage.

18. Now since evil and falsity are opposed to good and truth,
it is plain that truth cannot be conjoined with evil, nor good
with the falsity of evil; for if truth be adjoined to evil, it is
no longer truth, but falsity, because it is falsified ; and if good
be adjoined to the falsity of evil, it is no longer good, but evil,
as it is adulterated. Nevertheless, the falsity which is not
grounded in evil, admits of being conjoined with good.

19. No one who, from confirmation and life, is principled in
evil, and thence in falsity, can know what good and truth are,
for he believes his own evil to be good, and his falsity to be
truth ; but every one who, from the same grounds, is principled
in good and thence in truth, is capable of knowing what evil
and falsity are. The reason of this is, because all good, with
its truth, is, In its essence, celestial, and such as is not celestial
in its essence, is still from a celestial origin ; but all evil, with
its falsity, is, in its essence, infernal, and such as is not infernal
m its essence, has, nevertheless, its origin thence; and all that

is ee is in light, but all that is infernal is in darkness.

AND ITS HEAVENLY DOCTRINE. 20 31

FROM THE ARCANA CQCELESTIA.

20. Tuar all and singular things in the universe have relation to
yood and truth, or to evil and the false; those thirgs which exist
and are wrought agreeably to Divine order, to good and truth; and
those which are opposite to Divine order, to evil and the false, n.
2451, 3166, 4390, 4409, 5232, 7256, 10,122. Consequently every
thing in man has reference to the will and understanding, inasmuch
as his understanding is the recipient of truth, or of the false; and
his will the recipient of good, or of evil, n. 10,122. That at this
day it is known by few what truth in its genuine essence is, by rea-
son that it is little known what good is, when nevertheless all truth
is from good, and all good is by truths, n. 2507, 8603, 4136, 9186,
9995.

That there are four kinds of men: 1. Those who are in falses from
evil; and those who are in falses not from evil. 2. Those who are
in truths without good. 3. Those who are in truths, and by them
look and tend to good. 4. Those who are in truths from good. But
each of these shall be spoken of in particular.

21. Of those who are in falses from evil, and of those who are in
fulses not from evil > consequently of falses from evil, and of falses
rot from evil. That there are innumerable kinds of the false, namely,
is many as there are evils; and that the origins of evils, and thence
of falses, are many, n. 1188, 1212, 4729, 4822, 7574. That there is
a false from evil, or a false of evil; and that there is an evil from the
false, or an evil of the false, and again a false thence derived, and
thus in succession, n. 1679, 2243. That from one false, especially if
it is in the place of a principle, there flow falses in a continual series,
n. 1510, 1511, 4717, 4721. That there isa false from the cupidities
of the love of self and of the world; and that there is a false from
the fallacies of the senses, n. 1295, 4729. That there are falses of
religion, and that there are falses of ignorance, n. 4729, 8318, 9258.
That there is a false in which is good, and a false in which is no
good, n. 2863, 9304, 10,109, 10,302. That there is what is falsified,
n. 7318, 7519, 10,648. That all evil has a false with it, n. 7577,
8094. That the false from the cupidities of the love of self is the
very false of evil; and that the worst kinds of falses are thence, n.
4729.

That evil is heavy, and has in itself a tendency to fall into hell,
but not so the false, unless derived from evil, n. 8279, 8298. That
good is changed into evil, and truth into the false, when it descends
from heaven into hell, because into a gross and impure atmosphere,
n. 3607. That the falses of evil appear as mists and foul waters over
the hells, n. 8217, 8138, 8146. That they who are in the hells speak
falses from evil, n. 1695, 7351, 7352, 7357, 7392, 7698. That they
who are in evil cannot but think what is false, when they think from
themselves, n. 7437. More is said concerning the evil of the false
n. 2408, 4818, 7272, 8266, 8279; and concerning the false of evil, n.
6359, 7272, 9304, 10,302.

That every false may be confirmed, and when confirmed appears
as truth, n. 5033, 6865, 8521, 8780. That therefore every thing

19

91 ON THE NEW JERUSALEM

should be examined to see whether it is truth or not before it is
confirmed, n. 4741, 7012, 7680, 7950, 8521. That care should be
taken that the falses of religion be not confirmed, because a persua
sion of what is false arises from thence, which adheres to man after
death, n. 845, 8780. How pernicious the persuasion of the false is,
n. 794, 806, 5096, 7686. e,

That good cannot flow into truths, so long as man is in evil, n.
2434, That goods and truths are so far removed from man as he
is in evil, and thereby in falses, n. 3402. That great care is taken
by the Lord lest truth be conjoined to evil, and the false of evil to
good, n. 3110, 3116, 4416, 5217. That profanation arises from such
mixture, n. 6348. That truths exterminate falses, and falses truths,
n. 6207. That truths cannot be fully received so long as incredulity
reigns, n. 8399.

How truths may be falsified, from examples, n. 7318. That the
evil are permitted to falsify truths, with the reason thereof, n. 7332.
That truths are falsified by the evil, by being applied, and thus turned
aside, to evil, n. 8094, 8149. That truth is said to be falsified when
it is applied to evil, which is principally done by fallacies and appear-
ances in externals, n. 7334, 8602. That the evil are allowed to as-
sault truth, but not good, because they can falsify truth by various
interpretations and applications, n. 6677. That truth falsified from
evil, is contrary to truth and good, n. 8602. That truth falsified from
evil stinks grievously in the other life, n. 7319. More is said con-
cerning the falsification of truth, at n. 7318, 7519, 10,648.

That there are falses of religion which agree with good, and others
which disagree, n. 9258. That falses of religion, if they do not dis-
agree with good, do not produce evil, except with those who are in
evil, n. 8318. That falses of religion are not imputed to those who
are in good, but to those who are in evil, n. 8051, 8149. That truths
not genuine, and also falses, may be consociated with genuine truths
with thove who are in good, but not with those who are in evil, n.
3470, 38471, 4551, 4552, 7344, 8149, 9298. That falses and truths
are conseciated by appearances from the literal sense of the Word,
n. 7344. That falses are made true by good, and grow soft when
they are applied and turned to good, and evil is removed, n. 8149.
That falses of religion with those who are in good, are received by
the Lord as truths, n. 4736, 8149. That good whose quality is from
the false of religion, is accepted by the Lord, if there is 1gnorance,
and therein innocence, and a good end, n. 7887. That truths with
man are appearances of truth and good imbued with fallacies ; but
that nevertheless the Lord adapts them to genuine truths with the
man who lives in good, n. 2053. That falses in which is good, have
place with those who are without the church, and thence in ignor-
ance of truth; also with those who are within the church where are
fulses of doctrine, n. 2589 to 2604, 2861, 2863, 3263, 3778, 4189, 410,
4197, 6700, 9256. That falses in which is no good are more grievous
with those who are within the church, than with those who are with-
out the church, n. 7688. That truths and goods are taken away
from the evil in the other life, and given to the good, agreeably te

the oe of the Lord, 7s him that hath shall be given that he may

AND ITS HEAVENLY DOCTRINE. 22, 23

abound ; and from him who hath not shall be taken away that which
he hath, n. 7770.

22. Of those who are in truths, and not in good ; consequently of
truths without good. That truths without good are not in themselves
truths because they have no life, for all the life of truths is from good,
n. 3603. Thus that they are as a body without asoul, n. 3180, 9454.
That the knowledges of truth and good which are only in the memory,
and not in the life, are believed by them to be truths, n. 5276. That
the truths are not appropriated to man, nor become his own, which
he only knows and acknowledges from causes which proceed from
the love of self and the world, n. 3402, 8824. But that those are
appropriated, which he acknowledges for the sake of truth and good,
n. 8849. That truths without good are not accepted by the Lord,
n. 4368 ; neither do they save, n. 2261. That they who are in truths
without good, are not of the church, n. 3963. That neither can they
be regenerated, n. 10,637. That the Lord does not tlow into truths
except by good, n. 10,367.

Of the separation of truth from good, n. 5008, 5009, 5022, 5028.
The quality of truth without good, and its quality from good, n.
1949, 1950, 1964, 5951; from comparisons, n. 5830. That truth
without good is morose, n. 1949, 1950, 1951, 1964. That in the
spiritual world it appears hard, n. 6859, 7068 ; and pointed, n. 2799.
That truth without good is as the light of winter, in which all things
of the earth are torpid, and nothing is produced; but that truth
from good is as the light of spring and summer, in which all things
flourish and are produced, n. 2231, 3146, 3412, 38413. That such a
wintry light is turned into thick darkness when light flows in from
heaven; and that then they who are in those truths comé into blind-
hess and stupidity, n. 38412, 3413.

That they who separate truths from good are in darkness, and
m ignorance of truth and in falses, n. 9186. That from faises they
cast themselves into evils, n. 3325, 8094. The errors and falses in-
to which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779,
8313, 8765, 9221. That the Word is shut to them, n. 3773, 4783,
8780. That they do not see and attend to all those things which
the Lord spake concerning love and charity, thus concerning good,
n. 3051, 3416. . That they know not what good is, nor what heaven-
ly love and charity are, n. 2507, 3608, 4136, 9995. That they who
know the truths of faith, and live evilly, in the other life abuse truths
to domineer thereby, n. 4802. Concerning their quality and lot in
another life, n. 4802.

“That Divine Truth condemns to hell, but that Divine Good elevates
to heaven, n. 7258. That Divine Truth terrifies, not so Divine Good,
n. 4180. What it is to be judged from truth, and to be judged
from good, n. 2335.

23. Of those who are in truths, and thereby look and tend to good ;
consequently of truths by which come good. That what man loves,
this he wills, and what man loves or wills, this he thinks, and confirms
in various ways: what man loves or wills, this he calls good, and what
man thence thinks and confirms in various ways, this he calls truth,
n. 4070. Hence it is, that truth becomes good, when it becomes of
the love or will, or when man -oves and wills it, n. 5526, 7835, 10,867

23 ON THE NEW JERUSALEM

And forasmuch as the love or the will is the very life of man, that truvs
does not live with man when he only knows it and thinks it, but wnen
he loves and wills it, and from love and will does it, n. 5595, 9284.
That thence truths receive life, consequently from good, n. 2434, 3111,
2607, 6077. Thus that the life of truths is from good, and that they
have no life but from good, n. 1589, 1947, 1997, 2579, 3180, 4070,
4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10,729 ;
illustrated, n. 9454. When truths may be said to have acquired
life, n. 1928. That truth when it is conjoined to good, is appropri-
ated to man because it becomes of his life, n. 3108, 3161. That
truth may be conjoined to good, there must be a consent from the
understanding and will; when the will also consents that then there.
is conjunction, n. 3157, 3158, 3161.

That when man is regenerated, truths enter with the delight of
affection, because he loves to do them, and that they are reproduced
with the same affection because the two cohere, n. 2484, 2487, 3040,
3066, 3074, 3336, 4018, 5893, 7967. That the affection which is of
love always adjoins itself to truths according to uses of life, and that
that affection is reproduced with the truths, and the truths are re-
produced with the affection, n. 3336, 38824, 3849, 4205, 5893, 7967.
That good acknowledges nothing else for truth than what accords
with the affection which is of love, n. 3161. That truths are intro-
duced by delights and pleasantnesses that agree therewith, n. 8502,
3512. That all genuine affection of truth is from good, and accord-
ing to it, n. 4373, 8349, 8356. That thus there is an insinuation and
influx of good into truths, and conjunction, n. 4301. And that thus
truths have life, n. 7917, 7967.

Forasmuch as the affection which is of love always adjoins itself to
truths according to uses of life, that therefore good acknowledges its
own truth, and truth its own good, n. 2429, 3101, 3102, 3161, 3179,
3180, 4358, 5407, 5835, 9637. That thence is a conjunction of truth
and good, concerning which, n. 3834, 4096, 4097, 4301, 4345, 4353,
4364, 4368, 5365, 7623 to 7627, 7752 to 7762, 8530, 9258, 10,555.
That truths do also acknowledge each other, and are mutually con-
sociated, n. 9079. And that this is from the influx of heaven, n. 9079.

That good is the esse of life, and truth the existere of life thence ;
and that thus good has its existere of life in truth, and truth its esse
of life in good, n. 3049, 3180, 4574, 5002, 9144. Hence that every
good has its own truth, and every truth its own good, because good
without truth has no existence, and truth without good has no being
[non est], n. 9637. That good has also its form and quality from
truths, and that truth is the form and quality of good, n. 3049, 4574,
6951, 9454. And of consequence, that truth and good ought to be
conjoined in order that they may be somewhat, n. 10,555. That hence
good is in a perpetual endeavor and desire of conjoining truths unto
itself, n. 9206, 9495; illustrated at n. 9207. And truths in like
manner with good, n. 9206. That the conjunction is reciprocal, of
good with truth, and of truth with good, n. 5365, 8516. That good
acts, and truth re-acts, but from good, n. 3155, 4380, 4757, 5928
10, i oe That truths regard their own good, as beginning and end,
I 358.

bid the conjunction of truth with good is as the progression of
aa

AND ITS HEAVENLY DOCTRINE. 24

man’s life from infancy, as he first imbibes truths scientifically, then
rationally, and at length applies them to life, n. 3025, 38665, 3690.
It is also as with offspring, in that it is conceived, exists in the womb,
is born, grows up, and becomes wise, n. 3298, 3299, 3308, 3660.
3690. It answers also to the case of seeds and ground, n. 3671. And
to the case of water with bread, n. 4976. That the first affection of
truth is not genuine, but that as man is perfected it is purified, n.
3040, 3089. That nevertheless goods and truths, not genuine, serve
for the introducing goods and truths that are genuine, and that
afterwards the former are relinquished, n. 3665, 8690, 8974, 3982,
3986, 4145.

Moreover, that a man is led to good by truths, and not without
truths, n. 10,124, 10,367. If man does not learn or receive truths,
that good cannot flow-in, thus that man cannot become spiritual, n.
3387. That the conjunction of good and truth takes place according
to tke increase of knowledges, n. 3141. That truths are received by
every one according to his capacity, n. 3386.

That the truths of the natural man are scientifics, n. 3295, 3309,
3310. That scientifics and knowledges are as vessels, n. 6004, 6023,
6052, 6071, 6077. That truths are vessels of good, because they are
recipients, n. 1946, 1900, 2063, 2261, 2269, 3318, 3368, 3365.

That good flows into man by an internal way, or that of the soul,
but truths by an external way, or that of hearing and sight; and
that they are conjoined in his interiors by the Lord, n. 3030, 309%.
That truths are elevated out of the natural man, and implanted in
good in the spiritual man; and that thus truths become spiritual, n.
3085, 3086. And that afterwards they flow thence into the natural
man, spiritual good flowing immediately into the good of the natural,
but mediately into the truth of the natural, n. 3314, 3573, 4563;
illustrated at n. 3314, 3616, 3576, 8969, 3995. In a word, that
truths are conjoined to good with man, so far and in such manner as
man is in good as to life, n. 3834, 3843. That conjunction is accom-
plished in one manner with the celestial, and in another with the
spiritual, n. 10,124. Further particulars relative to the cor junction
of good and truth, and the manner in which it is effected, may be
seen, n. 3090, 3203, 3308, 4096, 4097, 4845, 4858, 5365, 7623, to
7627. And in what manner spiritual good is formed by truths, at
n. 8470, 3570.

24. Of those who are in truths from good, consequently of truths
from good. Of the difference between truth that leads to good, and
truth which proceeds from good, n. 1063. That truth is not essen-
tially truth, any further than as it proceeds from good, n. 4736,
10,619 ; because truth has its esse from good, n. 3049, 5180, 4574,
5002, 9144; and its life, n. 3111, 2434, 6077; and because truth is
the form or quality of good, n. 3049, 4574, 6951, 9454. That truth
is altogether as good with man, in the same ratio and degree, n.
2429. In order that truth may be really truth, it must derive its
essence from the good of charity and innocence, n. 3111, 6013. That
the truths which are from good are spiritual truths, n. 5951.

That truth makes one with good when it proceeds from gcod, so
vompletely that both together are one good, n. 4832, 7835, 10,252,
10,266. That the understanding and will make one mind and ona

23

24 ON THE NEW JERUSALEM

life, when the understanding proceeds from the will, because tke
understanding is the recipient of truth, and the will, of good, but
not when man thinks and speaks otherwise than he wills, n. 3623.
That truth from good is truth in will and act, n. 4337, 4353, 4385,
4390. That when truth proceeds from good, good has its image in
truth, n. 3180. : ,

That in the universal heaven and world, and in the singulars
thereof, there is a resemblance of marriage, n. 54, 718, 749, 917,
1432, 2173, 2516, 5194. Particularly between truth and good, n.
1094, 2173, 2503. By reason that all things in the universe have
relation to truth and good, in order that they may be any thing, and
to their conjunction, in order that any thing may be produced, n.
2451, 3166, 4390, 4409, 5252, 7256, 10,122, 10,555. That the an-
cients also instituted a marriage between truth and good, n. 1904.
That the law of marriage is, that two be one, according to the words
of the Lord, n. 10,130, 10,168, 10,169. That love truly conjugial
descends and exists from heaven, from the marriage of truth and
good, n. 2728; 2729.

That man is so far wise, as he is in good and thence in truths, but
not so far as he knows truths and is not in good, n. 3182, 3190, 4884.
That man who is in truths from good, is actually elevated from the
hight of the world into the light of heaven, consequently from what
is obscure into what is clear; but on the other hand, that he is in the
light of the world, and in what is obscure, so long as he knows truths -
and is not in good, n. 8190, 8191. That man does not know what
good is, before he is in it, and has his perceptions from it, n. 3325,
3330, 3336, That truths increase immensely when they proceed
from good, n. 2846, 2847, 5345. Of which increase, n. 5355. That
this increase is as fructification from a tree, and multiplication front
seeds from which whole gardens are produced, n. 1873, 2846, 2847
That wisdom increases in a like degree, and that to eternity, n. 8200,
3314, 4220, 4221, 5527, 5859, 6308. That the man who isin truths
from good is in a like degree enlightened, and that he is so far in
illustration when he reads the Word, n. 9382, 10,548, 10,549, 10,550,
10,691, 10,694. That the good of love is as fire, and truth thence as
light from that fire, n. 3195, 3222, 5400, 8644, 9399, 9548, 9684.
That inheaven truths from good shine, n.5219. That truths from good,
by which is wisdom, increase according to the quality and quantity
of the love of good; and on the other hand, falses from evil, accord-
ing to the quality and quantity of the love of evil, n. 4099. That
the man who is in truths from good comes into angelic intelligence
and wisdom, and that they lie hid in his interiors so long as he lives
in the world, but that they are opened in the other life, n. 2494.
That man, who is in truths from good, becomes an angel after
death, n. 8747.

That truths from good are as generations, n. 9079. That they
are disposed in series, n. 5339, 5343, 5530, 7408, 10,303, 10,308.
The ordination of truths from good compared with the fibres and
blood-vessels in the body; and thence with their textures and forms,
wcording to the uses of life, n. 3470, 3570, 3579, 9454. That truths
from good form as it were a city, and this from the influx of hea-
ven, n. 8584. That the truths which are of the principal love are in

24

AND ITS HEAVENLY DOCTRINE. 25

the middle; and that the rest are more or less remote from thence
according to their degrees of disagreement, n. 3993, 4551, 4552, 5530,
6028. That a like arrangement exists in the evil, with respect to
their principles, n. 4551, 4552. That truths when they proceed from

ood are disposed into the form of heaven, n. 4302, 4704, 5339,
5343, 6028, 10,303. And this according to the order in which are
the angelic societies, n. 10,803. That all truths when they proceed
from good are conjoined to one another by a certain aflinity, and
that they are as derivations of families from one father, n. 2863.
That all truth has a sphere of extension into heaven, according to
the quality and quantity of the good from which it is,n. 8063. That
the marriage of good and truth is the church and heaven with man,
n. 2231, 7752, 7753, 9224, 9795, 10,122. Of the delight and happi-
ness of those with whom good is in truths, n. 1470.

That truths from good, in conjunction, present an image of man,
n. 8370. That man is nothing else than his own good, and truth
thence derived; or evil, and false thence derived, n. 10,298.

The sum is :—That faith is by truths, n. 4353, 4997, 7178, 10,367.
That charity towards the neighbor is by truths, n. 4368, 7623, 7624,
8034. That love to the Lord is by truths, n. 10,148, 10,153, 10,310,
10,578, 10,648. That conscience is by truths, n. 1077, 2053, 9113.
That innocence is by truths, n. 3185, 3495,6013. That purification
from evils is by truths, n. 2799, 5954, 7044, 7918, 9089, 10,229,
10,287. That regeneration is by truths, n. 1555, 1904, 2046, 2189,
9088, 9959, 10,028. That intelligence and wisdom are by truths, n.
3182, 3190, 3387, 10,064. That the beauty of angels, and also of
men, as to the interiors which are their spirits, is by truths, n. 553,
3080, 4983, 5199. That power against evils and falses is by truths,
n. 3091, 4015, 10,485. That order, such as is in heaven, is by truths,
n. 3316, 3417, 3570, 4704, 5339, 5343, 6028, 10,303. That the church
is by truths, n. 1798, 1799, 3963, 4468, 4672. That heaven is with
man by truths, n. 1690, 9852, 9931, 10,303. That man becomes
man by truths, n. 3175, 8387, 8370, 10,298. But nevertheless that
all these things are by truths from good, and not by truths without
good; and that good is from the Lord, n. 2484, 4070, 4736, 5147.
That all good is from the Lord, n. 1614, 2016, 2904, 4151, 9981.

25. That all good and truth is from the Lord.—That the Lord is
good itself and truth itself, n. 2011, 4151, 10,336, 10,619. That the
Lord, both with respect to the Divine and the Human, is the Divine
Good of Divine Love ; and that from Him proceeds Divine Truth, n.
3704, 3712, 4180, 4577. That Divine Truth proceeds from the Di-
vine Good of the Lord, comparatively as light from the sun, n. 3704,
3712, 4180, 4577. That the Divine Truth proceeding from the Lord
appears in the heavens as light, and forms all the light of heaven, n.
3195, 3222, 5400, 8694, 9399, 9548, 9684. That the light of heaven,
which is Divine Truth united to Divine Good, illuminates both the
sight and understanding of angels and spirits, n. 2776, 3158. That
heaven is in light and heat, because it is in truth and good, for Di-
vine Truth is light there, and Divine Good is heat there, n. 3645, 9399,
9401; and in the work on Heaven anv Hert, n. 126 to 140. That
Divine Truth proceeding from the Divine Good of the Lord, forms
the angelic heaver and arranges it in order, n. 38038, 9408, 9613

25

26 ON THE NEW JERUSALEX

10,716, 10,717. That Divine Good united to Divine Trath, which
is in the heavens, is called Divine Truth, n. 10,196. _

That the Divine Truth proceeding from the Lord is the only re-
ality, n. 6880, 7004, 8200. That by Divine Truth all things were
made and created, n. 2803, 2884, 5272, 7835. That all power be-
longs to Divine Truth, n. 8200. ; ;

That man from himself can do nothing that is good, and think
nothing that is true, n. 874, 875, 876. That the rational [principle]
of man cannot perceive Divine Truth from itself, n. 2196, 2203, 2209.
That truths which are not from the Lord, are from the proprium of
man, and that they are not truths, but only appear as truths, r
8868.

That all good and truth is from the Lord, and nothing from man,
n. 1614, 2016, 2904, 4151, 9981. That goods and truths are so far
goods and truths, as they have the Lord in them, n. 2904, 3051,
8478. Of the Divine Truth proceeding immediately from the Lora,
and of Divine Truth proceeding mediately through the angels, and
of their influx with man, n. 7055, 7056, 7058. That the Lord flows
into good with man, and by good into truths, n. 10,1538. That He
flows by good into truths of every kind, and particularly into genu-
ine truths, n. 2531, 2554. That the Lord does not flow into truths
separate from good, and that no parallelism exists between the Lord
and man, with respect to them, but with respect to good, n. 1831,
1832, 3514, 3564. :

That to do good and truth for the sake of good and truth is to love
the Lord, and to love the neighbor, n. 10,336. That they who are
in the internal of the Word, of the church, and of worship, love to
do good and truth for the sake of good and truth; but that they
who are in the external of these, without the internal, love to do
good and truth for the sake of themselves and the warld, n. 10,662.
What it is to do good and truth for the sake of good and truth,
illustrated by examples, n. 10,682.

26. Of the various kinds of goods and truths. That variety is
infinite, and one thing is never exactly the same as another, n. 7236,
9002. That there is also an infinite variety in the heavens, n. 684,
690, 8744, 5598, 7236. That varieties in the heavens are varieties of
good, and that thence is the distinction of all therein, n. 3519, 3744,
3804, 3986, 4005, 4067, 4149, 4268, 7236, 7833, 7836, 9002. That
these varieties are from truths, which are manifold, by which every
one has good, n. 3470, 3519, 3804, 4149, 6917, 7236. That thence
all the angelic societies in the heavens, and every angel in a society are
distinguished from each other, n. 690, 3241, 3519, 3804, 3986, 4067,
4149, 4263, 7236, 7833, 7836. But that they a:l act in unity by love
from the Lord, and thereby regard one end, n. 457, 3986. That in
general, goods and truths are distinguished according to degrees, into
natural, spiritual, and celestial, n. 2069, 3240. That in general, there
ure three degrees of good, and consequently of truth, according to the
three heavens, n. 4154, 9873, 10,296. That the goods and thence the
truths in the internal man, are of a threefold kind, and so also in the
external, n. 4154. That there is natural good, civil good, and moral
good, n. 8768. That natural good, into which some are born, is not
good in the other life, unless made spiritual good, n. 2463, 2464 2468

26

AND ITS HEAVENLY DOCTRINE. 27%

$408, 3469, 347\), 3508, 3518, 7761. Of natural spiritual good;
and of that which is not spiritual, n. 4988, 4992, 5032. That there
is intellectual truth, and scientific truth, n. 1904, 1911, 2503.

27. That wisdom is from good by truths.—In what manner the
rational [principle] is conceived and born in man, n. 2094, 2574,
2557, 3030, 5126. That this is effected by an influx of the Lord
through heaven into the knowledges and sciences which are with
man, and a consequent elevation, n. 1895, 1896, 1900, 1901. That
elevation is’ according to uses, and the love of then, n. 3074, 3085,
3086. That the rational [principle] is born by truths, hence such as
they are, such is the rational, n. 2094, 2524, 2557. That the ra-
tional [principle] is opened and formed by truths from good; and
that it is shut and destroyed by falses from evil, n. 3108, 5126.
That man is not rational by virtue of an ability of reasoning on any
subject; but by virtue of an ability to see and perceive whether a
thing be true or not, n. 1944. That man is not born into any truth,
because not born into good; but that he is to learn and imbibe both,
n. 3175. That it is with difficulty that man can receive genuine
truths, and thence become wise, on account of the fallacies of the
senses, the persuasions of the false, and the doubts and reasonings
thence, n. 3175. That man first begins to be wise, when he begins
to be averse to reasonings against truths, and to reject doubts, n.
3175. That the unenlightened human rational laughs at interior
truths,—from examples, n. 2654. That truths with man are called
interior when they are implanted in his life, and not in consequence
of his knowing them, although they may be truths of an interior
kind, n. 10,199.

That in good there is a faculty of becoming wise, whence those
who have lived in good in the world come into angelic wisdom after
their departure out of the world, n. 5527, 5859, 8321. That there
are innumerable things in every good, n. 4005. That innumerable
things may be known from good, n. 3612. Concerning the mullti-
plication of truth from good, n. 5345, 5355, 5912. That the good
of infancy by truths, and by a life according to them, becomes the
good of wisdom, n. 3504.

That there is an affection of truth, and an affection of good, n.
1904, 1997. What is the quality of those who are in the affection
of truth, and what is the quality of those who are in the affection of
good, n 2422, 2430. Who are able to come into the affection of
truth, and who are not able, n. 2689. That all truths are arranged
in order under a common affection, n. 9094. That the affection of
truth and the affection of good in the natural man are as brother
and sister; but in the spiritual man, as husband and wife, n. 3160.
That pure truths do not exist with man, nor even with angels, but
only with the Lord, n. 3207, 7902. That truths with man are ap-
pearances of truth, n. 2053, 2519. That the first truths with man
are appearances of truth from the fallacies of the senses, which never-
theless are successively put off, as he is perfected with respect to
wisdom, n. 3131. That appearances of truth with the man who is in
good are received by the Lord for truths, n. 2053, 3207. What, and
of what quality the appearances of truth are, n. 3207, 3357 to 3362,
3368, 3404, 3405, 3417. That the sense of the letter of the oe

2

98—31 ON THE NEW JERUSALEM

in many places is according to appearances, p. 1836. That the same
truths with one man are more true, with another less so, and with
another false, because falsified, n. 2439. That truths are also truths
according to the correspondence between the natural and the spi-
ritual man, n. 3128, 3138. That truths differ according to the various
ideas and perceptions concerning them, n. 3470, 3804, 6017.

That truth when it is conjoined to good, vanishes out of the memory
because it then becomes of the life, n. 8108. That truths cannot
be conjoined to good except in a free state, n. 8168. That truths
are conjoined to good by temptations, n. 8318, 4072, 7122. That
there is in good a continual endeavor of arranging truths in order,
and of restoring its state thereby, n. 8610. That truths appear un-
delightful when the communication with good is intercepted, n. 8352.
That man can hardly distinguish between truth and good, because
he can hardly distinguish between thinking and willing, n. 9995.
That good is called in the Word the brother of truth, n. 4267, That
also in a certain respect good is called lord, and truth, servant, n.
3409, 4267.

OF THE WILL AND THE UNDERSTANDING.

28. Man is endowed with two faculties which constitute his
life: one is called the Wit, and the other the Unprrsranpina.
These faculties are distinct from each other, but are so created
as to form a one; and when they are thus united they are called
the Minn. Of these, then, the human mind consists; and in
them resides the whole life of man.

29. As all things in the universe, which are according to
divine order, have relation to good and truth, so all things in
man have relation to the will and the understanding ; for good
im man pertains to his will, and truth in him pertains to his
understanding ; these two faculties, or these two lives, in man,
are respectively their receptacles and subjects ; the will being
the receptacle and subject of all things relating to good, and
the understanding the receptacle and subject of all things relat-
ing to truth. Goeds and truths have no other residence with
man; so neither, for the same reason, have love.and faith;
for love pertains to good, and good to love; and faith pertains
to truth, and truth to faith.

30. Since, then, all things in the universe have relation to
good and truth, and all things belonging to the church tc the
good of love and the truth of faith; and since it is from the
possession of the faculties of will and understanding that man
1s man ; they are treated of in this doctrine ; for otherwise man
ne no distinct idea of them, to form a basis for his

a eas will and the understanding constitute also the spirit

AND ITS HEAVENLY DOCTRINE. 32—34

of man ; for in these his wisdom and intelligence, and his life
m general, reside, the body being only their passive organ.

32. Nothing is of more importance to be known, than im
what manner the will and the understanding make one mind.
This they do as good and truth form a one; for between the
will and the understanding there is a marriage, similar to that
which takes place between good and truth. What the nature
of this marriage is, may fully appear from what has been ad-
duced above, in the section on Good and Truth; namely, that
as good is the very esse of a thing, and truth its exzstere derived
from that esse, so the will in man is the very esse of his life,
and the understanding is the eazstere of his lite thence derived :
for good, which belongs to the will, assumes to itself a form in
the understanding, and thus renders itself visible.

33. They who are principled in good and truth have will
and understanding, but they who are principled in evil and in
falsity have no will and understanding properly considered ;
but instead of will they have cupidity, and instead of under-
standing they have mere science. The human will, when
truly such, is the receptacle of good, and the understanding is
the receptacle of truth; for which reason will cannot be predi-
cated of evil, nor can understanding be predicated of falsity,
because they are opposites, and opposites destroy each other.
Hence it is, that the man who is principled in evil and thence
in falsity, cannot be called rational, wise, and intelligent, pro-
perly speaking. With the evil, also, the interiors of the mind,
in which the will and the understanding principally reside, are
closed. It is supposed, however, that the evil, as well as the
good, have will and understanding, because they say that they
will, and that they understand : but their volition is only the
exercise of their cupidity, and their intellection is nothing more
than science.

FROM THE ARCANA CCELESTIA.

34. Sprriruar truths cannot be comprehended, unless the follow-
ing UNIVERSAT be known: JI. That all things in the universe have
relation to good and truth, and to the conjunction of both, in order to
their being any thing; consequently to love and faith, and their con-
junction. IL. That with man there is will and understanding, and
that the will is the receptacle of good, and the understanding the re-
ceptacle of truth, and that all things with man have relation to those
two [principles], and to their conjunction, as all things relate to good
and truth, and their conjunction. III. That there is an internal man
and an external, and that they are distinct one from the other like
heaven and the world, and nevertheless that they ought to make one,
in order to man’s being truly man. IV. That the light of heaven is

29

5 15 ON THE NEW JERUSALEM

that in which the internal man is, and the light of the world that in
which the external is; and that the light of heaven is Divine Truth it-
self, from which proceeds all intelligence. V. That there is a corres-
pondence between the things which are in the internal, and those
which are in the external man; and that consequently they appear
‘neach under a different form, so that they can only be discerned by
the science of correspondences. Unless these and many other things
are known, it is impossible to form any ideas concerning spiritual and
celestial things, but such as are incongruous ; and thus the scientifies
and knowledges, which are of the external man, without these univer-
sals, can produce but little to the understanding and improvement of
the rational man. Hence it appears, how necessary scientifies are.
Concerning those universals, much is said in the Arcana Ca@LesTia.

85. That man has two faculties, one which is called will, and the
other understanding, n. 35, 641, 3623, 3939, 10,122. That those
two faculties constitute the real man, n. 10,076, 10,109, 10,110, 10,264,
10,284. That the quality of man is according to those two faculties
with him, n. 7342, 8885, 9282, 10,264, 10,284. That by them also
man is distinguished from beasts, byreason that the understanding of
man may be elevated by the Lord, and see Divine Truths, and in
like manner his will may be elevated and perceive Divine Goods; and
thus man may be conjoined to the Lord by those two faculties
which are his constituent principles ; but that the case is otherwise
with beasts, n. 4525, 5302, 5114, 6323, 9231. And since man may |
thus be conjoined to the Lord, that he cannot die as to his interiors,
which are his spirit, but that he lives for ever, n. 5302. That man
is not man by virtue of his form, but by virtue of good and truth,
which are of his will and understanding, n. 4051, 53802.

That as all things in the universe relate to good and truth, so do
all things in man to the will and the understanding, n. 803, 10,122.
For the will is the receptacle of good, and the understanding is the
receptacle of truth, n. 3332, 3623, 5332, 6065, 6125, 7503, 9300,
9930. It amounts to the same, whether you say truth or faith, for
faith is of truth, and truth is of faith; and it amounts to the same
whether you say good or love, for love is of good, and good is of
love ; for what a man believes, that he calls true ; and what he loves,
that he calls good, n. 43853, 4997, 7178, 10,122, 10,367. Hence it
follows that the understanding is the recipient of faith, and the will
the recipient of love; and that faith and love are in man, when they
are in his understanding and will, for the life of man resides therein,
n. 7178, 10,122, 10,367. And since the understanding of man is
capable of receiving faith towards the Lord, and the will of receiv-
ing love to the Lord, that by faith and love he may be conjoined to
the Lord, and whoever is capable of conjunction with the Lord by
faith and love, cannot die to eternity, n. 4525, 6323, 9231. That
love is conjunction in the spiritual world, n. 1594, 2057, 3939, 4018,
5807, 6195, 6196, 7081 to 7086, 7501, 10,130.

That the will of man is the very esse of his life, inasmuch as it is
the receptacle of good, and that the understanding is the existere of
life thence derived, inasmuch as it is the receptacle of truth, n. 3619,
5002, 9282. Consequently that the life of the will is the principal
life of ee and that the life of the understanding proceeds therefrom,

vo

AND ITS HEAVENLY DOCTRINE. 36

n. 585, 590, 3619, 7342, 8885, 9282, 10,076, 10,109, 10,110; com.
paratively as light proceeds from fire or flame, n. 6032, 6314. That
whatever things enter into the understanding, and at the same time
into the wiil, are appropriated to man, but not those which are receiv-
ed in the understanding alone, n. 9009, 9069, 9071, 9129, 9182, 9386,
9393, 10,076, 10,109, 10,110. That those things become of the life
of man, which are received in the will, and thence in the understand-
ing, n. 8911, 9069, 9071, 10,076, 10,109, 10,110. Every man also
is loved and esteemed by others according to the good of his will
and thence of his understanding ; for he who wills well and under-
stands well, is loved and esteemed, and he who understands well
and does not will well, is rejected and regarded as vile, n. 8911,
10,076. Thet man after death remains such as his will and its un
derstanding are, n. 9069, 9071, 9386, 10,153. And that those things
which are of the understanding, and not at the same time cf the will,
‘hen vanish, because they are not in the spirit of man, n. 9282; or,
which amounts to the same, that man after death remains as his love
and its faith are, or as his good and its truth are; and that the
things which are of faith and not at the same time of love, or the
things which are of truth and not at the same time of good, vanish,
‘cnasmuch as they are not in the man, consequently not of the man,
n. 598, 2364, 10,153. That man is capable of comprehending with
the understanding what he does not practise from the will, or that
he may understand what he does not will, because it is against his
love, n. 3539.

That the will and the understanding constitute one mind, n. 35,
8623, 5832, 10,122. That those two faculties of life ought to act in
unity, in order to man’s being man, n. 3623, 4832, 5969, 9300. How
perverted a state they are in, whose understanding and will do not
act in unity, n. 9075. That such is the state of hypocrites, of the
deceitful, of flatterers, and of simulators, n. 4326, 3573, 4799,
8250. That the will and the understanding are reduced to one in
unother life, and that there it is not allowable to have a divided mind,
n. 8250.

That every doctrinal of the church has ideas peculiar to itself,
by which its quality is perceived, n. 3310. That the understanding
of the doctrinal is according to those ideas, and that without an in-
tellectual idea, man would only have an idea of words, and none of
things, n. 8825. That the ideas of the understanding extend them-
selves widely into the societies of spirits and angels round about, n.
5598, 6600 to 6605, 6609, 6613. That the ideas of man’s under-
standing are opened in another life, and appear to the life in their
true quality, n. 1869, 3310, 5510. Of what quality the ideas of
some appear, n. 6201, 8885.

That all will of good and understanding of truth is from the Lord,
but not so the understanding of truth separate from the will of good,
n. 1831, 8514, 5483, 5649, 6027, 8685, 8701, 10,153. That it is the
understanding which is enlightened by the Lord, n. 6222, 6605
10,659. That the Lord grants to those who are enlightened, to se
and understand truth, n. 9382, 10,659. That the enlightening of the
understanding is various, according to the states of man’s life, nr.
0221, 7012, 7233. That the understanding is enlightened in pro

dl

35 ON THE NEW JERUSALEM

portion as man receives truth in the will, that is, in proportion as he
wills to act according thereto, n. 3619. That they have their under-
standing enlightened, who read the Word from the love of truth and
from the love of the uses of life, but not they who read it from the
love of fame, honor, or gain, n. 9382, 10,548, 10,549, 10,550. That
illustration is an actual elevation of the mind into the light of heaven,
n. 10,330; from experience, n. 1526, 6608. That light from heaven
is illustratior to the understanding, as light from the world is to the
sight, n. 1524, 5114, 6608, 9128. That the light of heaven is Divine
Truth, from which is derived all wisdom and intelligence, n. 8195,
3222, 5400, 8644, 9399, 9548, 9684. That it is the understanding of
inan which is enlightened by that light, n. 1524, 3138, 3167, 4408,
6608, 8707, 9126, 9399, 10,569. |

That the understanding is of such a quality as are the truths from
good, of which it is formed, n. 10,064. That that is understanding
which is formed by truths from good, but not what is formed by falses
from evil, n. 10,675. That understanding consists in seeing truths,
the causes of things, their connections, and consequences in regular
order, from those things which are of experience and science, n. 6125.
That understanding consists in seeing and perceiving whether a thing
be true, before it is confirmed, but notin being able to confirm every
thing, n. 4741, 7012, 7680, 7950, 8521, 8780. That the light of con-
firmation without a previous perception of truth, is natural light,
und may be possessed even by those who are not wise, n. 8780. That
to see and perceive whether a thing be true before confirmation, is
only given with those who are affected with truth for the sake of
truth, consequently who are in spiritual light, n. 8780. That every
tenet, however false, may be confirmed, even so as to appear true,
n. 2482, 2490, 5033, 6865, 7950.

How the rational is conceived and born with man, n. 2024, 2574,
2557, 8050, 5126. That it is from the influx of the light of heaven
from the Lord through the internal man into knowledges and sci-
ences, which are in the external, and an elevation thence, n. 1895,
1896, 1900, 1901, 1902. That the rational is born by truths, and
not by falses; consequently according to the quality of the truths,
such is the rational, n. 2094, 2524, 2557. That the rational is opened
and formed by truths from good, and that it is shut and destroyed
by falses from evil, n. 8108, 5126. That a man is not rational who
is in falses from evil; and consequently a man is not. rational from
being able to reason upor. every subject, n. 1944.

That man hardly knows how to distinguish between understanding
and will, because he hardly knows how to distinguish between think-
ing and willing, n. 9991.

Many more things concerning the will and understanding may be
known and concluded from what has just been adduced concerning
good and truth, provided will be perceived instead of good, and un-

derstanding instead of truth, for the will is of good, and the ur der-
stunding is of truth.

82

AND ITS HEAVENLY DOCTRINE. 386—-39

OF THE INTERNAL AND EXTERNAL MAN.

36 Man is so created as to be in the spiritual and,in the
natural world at the same time. The spiritual world is that
which is the abode of angels, and the natural world is that
which is the abode of men. As man is so created, he is en-
dowed both with an internal and an external; that by means
of his internal he may be present in the spiritval world, and b
means of his external, in the natural world. His internal is
what is called the internal man, and his external is what is
called the external man.

37. Every man is possessed of both an internal and an ex-
ternal; but these widely differ with the good and the evil.
With the good, the internal is in heaven, and in its light, and
the external is in the world, and in :ts light; and, with them,
this latter light is illuminated by the light of heaven, so that
their internal and external act in unity, or form a one, like
cause and effect, or like what is prior and what is posterior.
But, with the evil, the internal is in the world, and in its light ;
as is also the external; for which reason they see nothing from
the light of heaven, but only trom the light of the world, which
they call the light of nature. Hence it is that, to them, the
things of heaven are immersed in darkness, whilst the things of
the world appear inlight. Hence it is manifest, that the good
have both an internal and an external man, but that the evil
have not an internal man, but only an external.

38. The internal man is called the Sprerrvan Man, because
it is in the light of heaven, which light is spiritual: and the
external man is called the Naturat Man, because it is in the
light of the world, which light is natural. The man whose in-
ternal is in the light of heaven, and whose external is in the
light or the world, is a spiritual man as to both; but the man
whose internal is not in the light of heaven, but only in the
light of the world, in which is his external also, is a natural
man as to both. The spiritual man is said in the Word to be
ALIVE, but the natural man to be DEAD.

39. The man whose internal is in the light of heaven, and
his external in the light of the world, thinks both spiritually
and naturally; but when he thinks naturally, his spiritual
thought flows into his natural thought, and is there perceived.
But the man who has both his internal and external in the light
of the world, does not think spiritually, but materially: for he
thinks from such things as are within nature as it belongs to
the world, all which are material. To think spiritually, is to
think of things as they essentially are, to see truths in the
light of trath, and to perceive goods from the love of good;
also, to see the qualities of things, and to perceive their atfec-
tions, abstractedly from matter. But to think materially of

i 3*| 33

40—43 ON THE NEW JERUSALEM

things, is to think, to see, and perceive them together with
matter, and in matter, thus in a gross anc obscure manner re-
epectively. ; ;

40. The internal spiritual man, simply considered, is an
angel of heaven ; and during his life in the body, although
not conscious of the fact, is also in society with angels, amongst
whom he is introduced after his separation from the body. But
the merely natural man, as to his internal or soul, is a spirit,
but not an angel: he also, during his life in the body, is in
society with spirits, but with those who are in hell ; and amongst
these he is introduced atter his separation from the body.

41. The interiors of the mind of those who are spiritual
men, are also actually elevated towards heaven, for heaven is
the primary object of their regard; but with those who are
merely natural, the interiors are directed towards the world,
because this is the primary object of regard with them. Indeed,
the interiors of every man’s mind are directed towards that
which he loves supremely ; and his exteriors take the same di-
rection.

42. They who entertain only a general idea concerning the
internal and external man, believe that it is the internal man
which thinks and wills, and that it is the external which speaks
and acts ; because to think and to will relate to what is internal,
and to speak and act to what is external. But it is to be ob-
served, that, when man thinks intelligently, and wills wisely,
he thinks and wills from a spiritual internal; but when he does
not thus think and will, he thinks and wills from a natural
internal. Hence, when man thinks well concerning the Lord,
and those things which are the Lord’s, and concerning the

. y . . . 5 .
neighbor, and the things which are the neighbor’s, and wills

well towards them, he then thinks and wills from a spiritual
internal, because from the faith of truth and from the love ot
good, consequently, from heaven. But when man is ill affected
towards them, both in thought and in will, he thinks and wills
from a natural internal, because from the faith of what is false
and the love of what is evil, consequently, from hell. In short,
so far as man is principled in love to the Lord, he is in the spi-
ritual internal, whence he both thinks and wills, and also speaks
and acts; but so far as he is in the love of self and in the Jove
of the world, he is in the natural internal, from which he thinks
and wills, and also speaks and acts.

43. Itis so provided and ordered by the Lord, that in pro-
portion as man thinks and wills from heaven, his internal spi-
ritual man is opened and formed : it is opened into heaven even
to the Lord ; and it is formed according to those things which
belong to heaven. But on the eontrary, in proportion as man
does not think and will from heaven, but from the world, his

aie spiritual man is closed, and his external is opened ; and
d+

AND ITS HEAVENLY DOCTRINE. 44-47

it is opened into the world, and is formed according to those
things which belong to the world.

44. They who have the internal spiritual man opened into
heaven to the Lord, are in the light of heaven, and in illu-
mination from the Lord, and are thence in intelligence and
wisdom; they see truth in the light of truth, and perceive
good from the love of good. But they whose internal spiritual
man is closed, do not so muchas know that there is an internal
man ; much less do they know what the internal man is ; neither
do they believe that there is a Divine Being, nor that there is a
life after death ; consequently, neither do they believe in any
thing belonging to heaven and the church. And since such
persons are only in the light of the world, and in illumination
thence, they believe in nature as the Divine Being; they see
falsity as truth, and perceive evil as good.

45. The man whose internal is so tar external that he be-
lieves in nothing but what he can see with his eyes, and touch
with his hands, is called a sensual man. The sensual man is
one who is in the lowest degree natural ; and he is in fallacies
concerning all things belonging to faith and the church.

46. The internal and external which have been treated of,
are the internal and external of the spirit of man; his body
being merely an additional external, within which the former
exist ; for the body does nothing of itself, but is solely actuated
by the spirit which isin it. And here it is to be observed, that
the spirit of man, after its separation from the body, thinks,
and wills, and speaks, and acts, as it did when in the body:
to think and to will constitute its internal, and to speak and to
act, its external : concerning which see the work On Haven
AND HELL, n. 234 to 245, 265—272, 482, 444, 458—484

FROM THE ARCANA CLELESTIA.

47. Or the wnternal and external with man. That it is known in
the Christian world, that man has an internal and an external, or an
internal man and an external man; but that it is little known what
is the quality of the one and of the other, n. 1889, 1940. That the
internal man is spiritual, and the external is natural, n. 978, 1015,
4459, 6309, 9701 to 9708. How the internal man, which is spiritual,
is formed after the image of heaven; and the external, which is
natural, after the image of the world; and that man was therefore
called by the ancients a microcosm, n. 3628, 4523, 4524, 6057,
6314, 9706, 10,156, 10,472. That thus in man the spiritual and
natural worlds are conjoined, n. 6057, 10,472. That consequently
man is of such a quality, that he can look up towards heaven, and
down towards the world, n. 7601, 7604, 7607. That when he looks
upwards, he is in the light of heaven and sees thence ; but when he

35

47 ON THE NEW JERUSALEM

looks downwards, he is in the light of the world and sees thence, n.
3167, 10,134. That there is given with man a descent from the spirit-
ual world into the natural, n. 8702, 4042.

That the internal man, which is spiritual, and the external man,
which is natural, are altogether distinct, n. 1999, 2018, 38691, 4459.
That the distinction is such as exists between cause and effect, and
between prior and posterior, and that there in no continuity, n. 3691,
4145, 5146, 5711, 6275, 6284, 6299, 6326, 6465, 8603, 10,076, 10,099,
10,181. Consequently that the distinction is like that between hea-
ven and the world, or between what is spiritual and what is natural,
n. 4292, 5132, 8610. That the interiors and exteriors of man are not
continuous, but distinct according to degrees, each degree having
its own termination, n. 3691, 4145, 5114, 6326, 6465, 8603, 10,099.
That he who does not perceive the distinctions of the interiors and
exteriors of man according to degrees,and understands not the quality
of those degrees, cannot comprehend the internal and external of man,
n. 5146, 6465, 10,099, 10,181. That the things of a superior degree
are more perfect than those of an inferior degree, n. 3405. That
there are three degrees in man answering to the three heavens, n.
4154. That the exteriors are more remote from the Divine with man,
and that therefore they are respectively obscure, and of a common
or general nature, n. 6451. And that they are also respectively not
in order, n. 996, 3855. That the interiors are more perfect, as being
nearer to the Divine, n. 5146, 5147. That in the internal there are
thousands and thousands of things, which in the external appear as
one general thing, n. 5707. That consequently, thought and per
ception is clearer in proportion as it is interior, n. 5920. That hence
it follows, that man ought to be in internals, n. 1175, 4464.

That the interiors of the mind, with the man who is in love and
charity, are actually elevated by the Lord, and that otherwise they
would look downwards, n. 6952, 6954, 10,330. That influx and illus-
tration from heaven with man, is an actual elevation of the interiors
by the Lord, n. 7816, 10,330. That man is elevated when he ad-
vances to spiritual things, n. 2922. That in proportion as man is
elevated from externuls towards interiors, in the same proportion he
comes into light, consequently into intelligence; and that this is
what is meant by being withdrawn from sensual things, according to
the saying of the ancients, n. 6183, 6313. That elevation from the
external to the interiors, is like that from mist into light, n. 4958.

That influx from the Lord is through the internal man into the
external, n. 1940, 5119. That interiors can flow into exteriors, but
not the contrary ; consequently that influx is spiritual and not phy-
sical,—from the spiritual man into the natural, and not from the
natural man into the spiritual, n. 3219, 5119, 5259, 5427, 5428, 5477,
6522, 9110, 9111. That the Lord from the internal, wherein all is
peace, governs the externals, wherein all is confusion, n. 5396.

That the internal can see all things in the external, but not the
contrary, n. 1914, 1953, 5427, 5428, 5477. That when man lives
in the world, he thinks from the internal in the external, consequently
that his spiritual thought flows into his natural, and there subsists
naturally, n. 8679. That when man thinks well, it is from the inter-
nal or spiritual in the external or natural, n. 9704, 9705, 9707 That

36

AND ITS HEAVENLY DOCTRINE. 47

the external man thinks and wills according to conjunction with the
internal, n. 9702, 9703. That there is an interior and an exterior
thought ; the qua'ity of the one and the other, n. 2515, 2552, 5127,
5141, 5168, 6007. That the thought and affection in the internal is
not per ceived by man during his life in the world, but only that
which is in the external derived therefrom, n. 10 236, 10,240. But
tnat in another life externals are taken away, and man is then let
into his own internals, n. 8870. That it then becomes manifest what
is the quality of his internals, n. 1806, 1807.

That the internal produces the exter nal, n. 994, 995. And that
the internal then invests itself with such things as enable it to pro-
duce its effects in the external, n. 6275, 6284, 6299. And by which
it may live in the external, n. 1175, 6275. That the Lord conjoins
the internal or spiritual man to the sathal or natural man, when
He regenerates him, n. 1577, 1594, 1904, 1999. That the external
or natural man is then reduced into order through the internal or
spiritual man, and that it is brought into subordination, n. 9708.

That the external must be subordinate and subject to the internal,
n. 5077, 5125, 5128, 5786, 5947, 10,272. That the external is so
created, that it may serve the internal, n. 5947. That the internal
must be lord [or master], and the external its minister, and in a
certain respect its servant, n. 10,471.

That the external ought to be in correspondence with fe internal,
that there may be conjunction, n. 5427, 5428, 5477. What the
quality of the external is when it corr esponds with the internal, and
what when it does not correspond, n. 8493, 5422, 5423, 5427, 5428,
5477, 5512. That in the external man there are ‘things which cor-
respond and agree with the internal, and that there are things which
do not correspond and agree, n. 1563, 1568.

That the external takes its quality from the internal, n. 9912,
9921, 9922. How great the beauty of the external man is, when it
is conjoined with the internal, n. 1590. And how great its deformity
is, when not conjoined therewith, n. 1598. That love to the Lord,
and charity towards the neighbor, conjoin the external man with the
internal, n. 1594. That, unless the internal man be conjoined with
the external, there is no fructification, n. 3987.

That the interiors successively flow into the exteriors, even into the
extreme or ultimate, and that they there exist and subsist together,
n. 634, 6239, 9216, 9217. That they not only flow in successively,
but also exist in the ultimate in a simultaneous form, and in what
order, n. 5897, 6451, 8603, 10,099. That all the interiors are held in
connection from the first, by means of the ultimate, n. 9828. That
thence also in the ultimates are strength and power, n. 9836. And
that therefore responses and revelations were made from the ulti-
mates, n. 9905, 10,548. That thence also the ultimate is holy above
the interiors, n. 9824. That hence also in the Word, first and last
signify all and every particular, consequently the whole, n. 10,044,
10,329, 10,335.

That the internal man is open to him who is in Divine order, but
shut to him who is not in Divine order, n 8513. That there is no
conjunction of heaven with the external man without the internal,
n. 9880. That evils and the falses of evil shut the internal man, and

oF

47, 48 ON THE NEW JERUSALEM

cause man to be only in externals, n. 1587, 10,492. Especial_y evils
from the lave of self, n. 1594. That the interiors are shut even to
the sensua:, which is the ultimate, if the Divine be denied, n. 6564.
That with the intelligent and learned of the world, who from the
sciences confirm themselves against the things of heaven and the
church, the internal is shut more than with the simple, n. 10,492.

Inasmuch as the internal man is in the light of heaven, and the
external in the light of the world, that therefore they who are in the
external without the internal, that is, they with whom the internal
is shut, do not care for the internal things of heaven and the church,
n. 4464, 4946. That in another life they cannot at all endure internal
things, n. 10,694, 10,701, 10,707. That they believe nothing, n.
10,396, 10,400, 10,411, 10,429. That they love themselves and the
world above all things, n. 10,407, 10,412, 10,422. That their in-
teriors, or the things which are of their thought and affection, are
vile, filthy, and profane, however they may appear in externals, n.
1182, 7046, 9705, 9707. That the ideas of their thought are material,
and not at all spiritual, n. 10,582. The quality further described of
those whose internal, that looks heavenward, is shut, n. 4459, 9709,
10,284, 10,286, 10,429, 10,472, 10,492, 10,602, 10,682.

That so far as the internal, which is spiritual, is opened, so far
truths and goods are multiplied ; and that so far as the internal, which
is spiritual, is shut, so far truths and goods vanish, n. 4099. That
the church is in the internal spiritual man, inasmuch as that is in
heaven, and not in the external without it, n. 10,698. Consequently
that the external church with man is nothing without the internal
church, n. 1795. hat external worship without internal worship is
no worship, n. 1094, 1175. Concerning those who are in the inter-
nal of the church, of worship, and of the Word; of those who are in
the external wherein is the internal; and of those who are in the
external without the internal, n. 10,682. That the external without
the internal is hard, n. 19,682.

That the merely natural manis in hell, unless he be made spiritual
by regeneration, n. 10,156. That all, who are in the externa!, with-
out the internal, or with whom the spiritual internal is shut, are in
hell, n. 9128, 10,483, 10,489.

That the interiors of man are actually turned according to his
loves, n. 10,702. That in all and every particular there must be aa
internal and an external, in order to its subsistence, n. 9473.

_ That above and high, in the Word, signifies internal, n. 1725,
2148, 4210, 4599. Consequently that in the Word superior is in-
terior, and inferior is exterior, n. 3084.

_ 48. OF the natural and the spiritual [ principles]. How perverse
it 1s, in the world at this day, to attribute so much to nature, and so
little to the Divine, n. 3483. Why it is so, n. 5116. When never-
theless all and every particular in nature not only received its ex-
istence,but likewise continually subsists from the Divine, and through
the spiritual world, n. 775, 8211. That Divine, celestial, and spi-
ritual things terminate in nature, n. 4240, 4939. That nature is the
wiaimate plane whereon they stanel, n. 4240, 5051, 6275, 6284, 6299,
9216. That celestial, spiritual, and natural things follow and succeed
each ao in order; so do Divine things with them, inasmuch as

AND I'S HEAVENLY DOCTRINE. 48

they are from the Divine, n. 880, 4938, 4939, 9992, 10,005, 10,017,
10,008. That celestial things are the head, spiritual things the body,
and natural things the feet, n. 4938, 4939. That they also flow in
an order similar to that wherein they follow and succeed each other,
n. 4938, 4939. That the good of the inmost or third heaven is called
celestial, the good of the middle or second heaven is called spiritual,
und the good of the ultimate or first heaven is called spiritual
natural, whence it may be known what is the celestial, spiritual, and
natural, n. 4279, 4286, 4938, 4939, 9992, 10,005, 10,017, 10,068; and
in the work On Heaven anv He 1, n. 20 to 28, and 29 to 40.

That all things of the natural world are from the Divine throug.
the spiritual world, n. 5013. Consequently that there is a spiritual
principle in every thing natural, just as the efficient cause is in the
effect, n. 8562, 5711; or as effort is in motion, n. 5173, and as the
internal is in the external, n. 8562, 5711, 5326. And since the cause
is the essential in the effect, as effort is in motion, and the internal
in the external ; hence it follows, that the spiritual, and consequent-
ly the Divine, is the very essential in the natural, n. 2987 to 3002,
9701 to 9709. That spiritual things are fixed and manifested in
what is natural, and that the things manifested are representatives
and correspondences, n. 1632, 2987 to 3002. That hence all nature
is a theatre representative of the spiritual world, that is, of heaven,
n. 2758, 2999, 3000, 4939, 8848, 9280. That all things in nature are
disposed in order and series according to ends, n. 4104. That this
is from the spiritual world, or from heaven, because ends, which are
uses, reign there, n. 454, 696, 1103, 3645, 4054, 7038. That manis
so created that Divine things descending according to order into
nature, may be perceived in him, n. 3702.

That with every man, who is in Divine Order, there is an internal
and an external, his internal is called the spiritual, or the spiritual
man, and his external is called the natural, or the natural man, n.
978, 1015, 4459, 6309, 9701 to 9709. That the spiritual man is in
the light of heaven, and the natural man in the light of the world,
n. 5965. That the natural man can discern nothing from himself,
but from the spiritual, n. 5286. That the natural is like a face in
which the interiors see themselves, and that thus man thinks, n. 5165.
That the spiritual man thinks in the natural, consequently naturally,
so far as he comes to the sensual perception of the latter, n. 3679,
5165, 6284, 6299. That the natural is the plane, in which the spirit-
ual terminates, n. 5651, 6275, 6284, 6299, 9216. That the spiritual
sees nothing, unless the natural be in correspondence, n. 3493, 3620,
3625. That the spiritual or internal man can see what is transact-
ing in the natural or external, but not the contrary, because the
spiritual flows into the natural, and not the natural into the spiritual,
n. 3219, 4667, 5119, 5259, 5427, 5428, 5477, 6322, 9110, 9111. That
the natural man from his own light, whichis called the light [lumen]
of nature, knows nothing concerning God, nor concerning heaven,
nor concerning a life after death ; neither does he believe, if he hears
of such things, unless spiritual light, which is light from heaven,
flows into that natural light [Zemen], n. 8444.

That the natural man of himself, by birth, is opposite to the spirit-
ual man, n. 2913, 3928. Thst therefore as long as they are in op-

ou

49 ON THE NEW JERUSALEM

position to each other, man feels it grievous to think of spiritua,
and celestial things, but delightsome to think of natural and cor-
poreal things, n. 4096. That he utterly nauseates the things of
heaven, and even the bare mention of any thing spiritual,—from ex-
perience, n. 5006, 9109. That merely natural men regard spiritual
good and truth as a servant, n. 5013, 5025. When nevertheless the
natural man ought to be subordinate to the spiritual man, and serve
him, n. 3019, 5168. The spiritual man is said to serve the natural,
when the latter from the intellectual principle seeks arguments to con-
firm the objects of his concupiscence, particularly from the Word,
n. 8019, 5018, 5025, 5168. In what manner merely natural mer
appear in another life, and what is the quality of their state and lot
there, n. 4630, 4633, 4940 to 4951, 5082, 5571.

That the truths, which are in the natural man, are called scien-
tifics and knowledges, n. 8293. That the imagination of the natural
man, when viewed in himself, is material, and that his affections are
like those of beasts, n. 8020. But that there is a genuine thinking
and imaginative principle from the internal or spiritual man, when
the natural man sees, acts, and lives therefrom, n. 8498, 5422, 5423,
0427, 5428, 5477, 5512.

That the things which are in the natural man, respectively to
those which are in the spiritual man, are common [or general], n.
3013, 5707 ; and consequently obscure, n. 6686.

That there is an interior and an exterior natural with man, n
3293, 38294, 8793, 5118, 5126, 5497, 5649. That there is also a me-
dium between them, n. 4570, 9216. That the discharges [exonera-
tiones] of the spiritual man are made into the natural, and by it, n.
9572.

That they who do good merely from a natural disposition, and
not from religion, are not received in heaven, n. 8002, 8772.

49. Of the light of heaven in which the spiritual man is. Taat
there is great light in the heavens, n. 1117, 1521, 1533, 161 to
1632. That the light in the heavens exceeds the meridian light on
earth by many degrees, n. 1117, 1521, 4527, 5400, 8644. That tnat
light has been often seen by me, n. 1522, 4527, 7174. That the
light which the angels of the inmost or third heaven enjoy is as the
light from the sun, but the light which the angels of the second hea-
ven enjoy is as the light from the moon, n. 1529, 1530. That the
light in the inmost heaven is of a flame color, but in the second nea-
ven it is white, n. 9570.

That all light in the heavens is from the Lord as a sun, n. 1ludd,
1521, 3195, 3341, 3636, 3648, 4415, 9548, 9684, 10,809. That ine
Lord is the sun of the angelic heaven, and that his Divine Love is
that sun, n, 1521, 1529, 1530, 1531, 1837, 4321, 4696, 7078, «171,
7173. That the Divine Truth proceeding from the Lord in the hea-
vens appears as light, and constitutes all the light of heaven ; and
that consequently that light is spiritual light, n. 3195, 3322, 5400,
8644, 9399, 9548, 9684. That therefore the Lord in the Word is
called light, n. 3195, That, inasmuch as that light is the Divine
ruth, there is in it Divine Wisdom and intelligence, n. 3396, 3485,
3636, 3648, 8993, 4302, 4413, 4415, 9548, 9684. In what manner
light ha the Lord flows into the neavens, illustrated by the circles

0

AND !rs HEAVENLY DOCTRINE. 49

of rays round the sun, n. 9407 Tha the Lord is a sun to the hea-
vens, and that from Him is all the lignt there, may be seen in the
work On Heaven anv He_t, n. 116 to 125. And that the light from
that sun is the Divine Truth, and the heat from it the Divine Good
of Divine Love, n. 126 to 140.

That the light of heaven illuminates both the sight and understand-
ing of angels and spirits, n. 2776, 3188. That the light there is ac-
cording to their understanding and wisdom, n. 1524, 3339. Proved
from the Word, n. 1529, 1530. That there are as many differences of
light in the heavens as there are angelic societies, n. 4414. Inasmuch
as there are perpetual varieties in the heavens withr espect to goodand
truth, so likewise there are with respect to wisdom and intelligence,
n. 684, 690, 3241, 3744, 5745, 5598, 7236, 7833, 7836. That heaven’s
being in light and heat signifies its being in wisdom and in love, n.
3643, 9399, 9401.

That the light of heaven illuminates the understanding of man, n.
1524, 3138, 3167, 4408, 6608, 8707, 9126, 9399, 10, 569. That
man, when he is elevated from the sensual comes into a milder light
[Jumen], and at length into celestial light [wz], n. 6313, 6315, 9407.
That there is elevation into the light of heaven when man comes into
intelligence, n. 3190. What great light was perceived, when I have
been withdrawn from worldly ideas, 1 n. 1526, 6608. That the sight
of the internal man is in the light of heaven, and that by reason
thereof man is able to think analytically and rationally, n. 1532. That
the light of heaven from the Lord is always present with man, but
that it only so far flows in, as he is in truths from good, n. 4060, 4213.
That that light is according to truth from good, n. 3094. That truths
shine in the spiritual world, n. 5219. That spiritual heat and spi-
ritual light make the true life of man, n. 6052.

That the light of the world is for the exter ag man, and the light
of heaven for the internal, n. 3222, 3223, 3337 That the light “of
heaven flows into natural ‘Tight (tumen], ‘and that the natural man is
so far wise as he receives that light, n. 4802, 4408. That there is a
correspondence between those lights, n. 3225, That the things which
are in the light of heaven cannot be seen from the light of the world
with man, which is called his natural light [2amen]; ‘but the things in
the light of the world may be seen from the hght of heaven, n. 9574.
Whence it follows, that they who are only in “the light of the w orld,
which is called natural light [men], do not perceive those things
which are of the light of heaven, n. 3108. That to those who are in
falses from evil, the light of heaven is black, n. 1783, 3337, 3413,
4060, 6907, 8197, That the light of the world shines with a fiery
redness [rutilet] with the evil, ‘and that so far as it so shines, so far
the things which are of the light of heaven are dark to them, n.
6907. That the light of the world does not auger to the angels, n.
1521, 1783, 1880.

That in the heavens all light is from the Lord, and all shade from
the ignorance and proprium of the angels and spirits; hence the
modificaticns and variegations of light and shade, which are colors
there, n. 8391. Concerning the variegations of light by urim and
thummim, n. 3862.

That the light of those who are in faith separate from charity is

41

50 ON THE NEW JERUSALEM

snowy, and that it is like the light of winter, 0. 3412, a ree
that light is turned into mere darkness on the influx of hght from
heaven, n. 3412. Of the light of those who are in a persuasive faith,
and in a life of evil, n. 4416. Of what quality the light appears with
those who are in intelligence from proprium, and what with those
who are in intelligence from the Lord, n. 4419.

That there is light [Zumen] in the hells, but not real [ fatuum], n.
1528, 3940, 4213, 4418, 4531. That this light is as hght from a
coal-fire, n. 1528, 4418, 4531. That they who are the hells ap-
pear to themselves in their own light as men, but in the light of hea-
ven as devils and monsters, n. 4532, 4533, 4674, 5057, 5058, 6605,
6626. That all things in the light of heaven appear according to
their true quality, n. 4674. That the hells are said to be in_black-
ness and darkness, because they are in falses from evil, n. 3340, 4418,
4531. That darkness signifies falses, and blackness the false of evil,
n. 1839, 1860, 7688, 7711.

50. Of the sensual man, who is the lowest natural, spoken of in
the doctrine above, n. 45. That the sensual [principle] is the ultimate
of the life of man, adhering to and inhering in his corporeal [part],
n. 5077, 5767, 9212, 9216, 9331, 9730. That he who judges and
determines every thing from the bodily senses, and who believes
nothing but what he can see with his eyes and touch with his hands,
saying that these are real, and rejecting all things else as not real,
is a sensual man, n. 5094, 7693. That such a man thinks in_ulti-
mates, and not interiorly in himself, n. 5089, 5094, 6564, 7693.
That his interiors are shut, so that he sees nothing of truth therein,
n. 6564, 6844, 6845. In a word, that he is in gross natural light,
and of course perceives nothing which is from the light of heaven, u.
6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624. That
coasequently he is interiorly against the things which are of heaven
and the church, n. 6201, 6316, 6844, 6845, 6948, 6949. That the
learned, who have confirmed themselves against the truths of the
church, are sensual, n. 6316.

That sensual men reason sharply and shrewdly, because their
thought is so near their speech as to be almost in it, and because
they place all intelligence in discourse from mere memory, n. 195,
196, 5700, 10,236. But that they reason from the fallacies of the
senses, with which the vulgar are captivated, n. 5084, 6948,6949, 7693.

That sensual men are more crafty and malicious than others, n.
7693, 10,236. That the avaricious, adulterers, the voluptuous, and
the deceitful, are in an especial manner sensual, n. 6310. That their
interiors are foul and filthy, n. 6201. That by means thereof they
communicate with the hells, n. 6311. That they who are in the hells
are sensual in proportion to the depth of their respective situations
therein, n. 4623, 6311. That the sphere of infernal spirits conjoins
itself with man’s sensual [principle] behind [a tergo], n. 6312. That
they who reasoned from the sensual [principle], and thereby against
the truths of faith, were called by the ancients serpents of the tree
of science, n. 195, 196, 197, 6398, 6949, 10,313.

The sensual [principle] of man, and the sensual man himself, is
further described, n. 10,236. And the extension of the sensual
{principle} with maa, n. 9731.

42

AND ITS HEAVENLY DOOIrRINE. 51

That sensual things ougt.t to be in the last place, not in the first ;
and that with a wise and intelligent man they are in the last place,
and subject to the interiors ; but that with an unwise man they are
in the first place, and have dominion; these are they who are
properly called sensual, n. 5077, 5125, 5128, 7645. That if sensual
things are in the last place, and are subject to the interiors, a way
is opened through them to the understanding, and truths are refined
by a kind of extraction, n. 5580.

That the sensual things of man stand proximate to the world,
and admit things that flow from the world, and as it were sift them,
n. 9726. That the external or natural man communicates with the
world by means of those sensuals, and with heaven by means of
rationals, n. 4009. That thus sensual things furnish what is subser-
vient to the interiors of man, n. 5077, 5081. That there are sensual
things ministering to the intellectual part, and likewise to the will
part, n. 5077.

“hat unless the thought is elevated from sensual things, man pos-
sesses but little wisdom, n. 5089. That a wise man thinks above
the senspal [principle], n. 5089, 5094. That man, when his thought
is elevated above sensual things, comes into aclearer light [lumen],
and at length into heavenly light [Juz], n. 6183, 6318, 6315, 9407,
9730, 9922. That elevation above sensual things, and withdrawal
from them, was known to the ancients, n. 6313. That man with his
spirit may see the things which are in the spiritual world, if he can
be withdrawn from the sensual things of the body, and elevated by
the Lord into the light of heaven, n. 4622. The reason is, because
the body has no perception, but the spirit in the body; and so far
as the spirit perceives in the body, so far is the perception gross and
obscure, consequently in darkness ; but so far as not in the body,
so far is the perception clear and in the light, n. 4622, 6614, 6622.

That the ultimate of the understanding is the sensual scientific
[principle], and the ultimate of the will the sensual pleasurable [prin-
ciple], concerning which see n. 9996. What is the difference be-
tween the sensual things that are common with beasts, and those
that are not common with them, n. 10,236. That there are sensual
men who are not evil, inasmuch as their interiors are not so much
closed ; concerning whose state in another life, see n. 6311.

51. Of sciences and knowledges, by which the internal spiritual
man is opened. ‘That those things are called scientifies, which are
in the external or natural man, and its memory, but not those which
are in the internal or spiritual man, n. 3019, 3020, 8293, 3309, 4967,
9918, 9922. That scientifics, as belonging to the external or natu-
ral man, are respectively instruments of service, inasmuch as the ex-
ternal or natural man is made to serve the internal or spiritual man,
just as the world is made to be subservient to heaven, n. 5077,
5125, 5128, 5786, 5947, 10,272, 10,471. That the external man is
respectively the world, because the laws of Divine order existing in
the world are inscribed therein ; and that the internal man is respec-
tively heaven, because the laws of Divine order existing in heaven
are inscribed therein, n. 4523, 4524, 5368, 60138, 6057, 9278, 9279,
9283, 9709, 10,156, 10,472; and in the work On Heaven anv Hetu,
n. O1 to 58.

43

51 ON THE NEW JERUSALEM

Tlat there are some scientifics which concern nitural things
some which relate to the civil state and life, some which relate to the
moral state and life, and some which relate to the spiritual state and
life, n. 5934. But that, for distinction’s sake, those which relate to
the spiritual state and life, are called knowledges, consisting princi-
pally of doctrinals, n. 9945.

That man ought to be imbued with sciences and knowledges, since
by these he learns to think, then to understand what is true and
good, n. 129, 1450, 1451, 1453, 1548, 1802. That scientifics and
knowledges are the first things, on which is built and founded the
civil, moral, and spiritual life of man; but that they are to be learned
for the sake of the use of life as their end, n. 1489, 3310. That know-
ledges open the way to the internal man, and then conjoin it with
the external according to uses, n. 1563, 1616. That the rational
[principle] is born by sciences and knowledges, n. 1895, 1900, 38086.
Yet not by sciences and knowledges themselves, but by the aftec-
tion of uses from them, and according to such affection, n. 1896.
That the internal man is opened and successively perfected by
sciences and knowledges, provided man has some good use for an
end, particularly a use that regards eternal life, n. 38086. That in
this case, spiritual things from the celestial and spiritual man meet
the scientifics and knowledges which are in the natural man, and
adopt those which agree, n. 1495. That uses of heavenly life are
then extracted, refined, and elevated by the Lord, through the in-
ternal man, from the scientifics and knowledges which are in the
natural man, n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901. And
that the scientifics which are incongrucus and adverse are rejected
to the sides and exterminated, n. 5871, 5886, 5889. That the sight
of the internal man calls nothing forth from the scientitics and know-
ledges of the external man, but such as are of its love, n. 9394.
That scientifics and knowledges are disposed in fascicles or bundles
[ fasciculatim], and conjoined according to the loves which intro-
duced them, n. 5811. That then, in the sight of the internal man,
those which are of the love are in the middle and in clearness, but
those which are not of the love are at the sides and in obscurity, n.
6068, 6085. That scientifics and knowledges with man are succes-
sively implanted in his loves, and dwell in them, n. 6325. That man
would be born into every science, and thereby into intelligence, if
he were born into love to the Lord, and love towards the neighbor ;
but since he is born into the love of self and the world, that there-
fore he is born in total ignorance, n. 6323, 6325. That science, in-
telligence, and wisdom are the sons of love to the Lord and of love
towards the neighbor, n. 1226, 2049, 2116.

That scientifics and knowledges, inasmuch as they are of the ex-
ternal or natural man, are in the light of the world; but truths,
which are become truths of love and faith, and have thus obtained
life, are in the light of heaven, n. 5212. That nevertheless the truths,
which have thus obtained life, are comprehended by man through
natural ideas, n. 5510. That spiritual influx is through the internal
man into the scientifics and knowledges which are in the external,
p. 1940, 8005. That scientifies and knowledges are the receptacles

i Py were the vessels of the truth and good of the interna

AND ITS HEAVENLY DOCTRINE 51

man, n. 1469, 1496, 3068, 5489, 6004, 6025, 6052, 6071. 6077, 7770,
9922. That therefore vessels in the Word, in the spiritual sense,
signifies scientifics and knowledges, n. 38068, 3069, 3079, 9394,
9544, 9723, 9724. That scientifics are as it were mitrors, in
which the truths and goods of the internal man appear, and are
perceived as in an image, n. 6201. That those truths and gooas
are together in scientifics as in their ultimate, n. 5373, 5874, 5886,
‘ 5901, 6004, 6028, 6052, 6071, 6077. That scientifics, as being i:
the light of the world, are perplexed [implera], and obscure, respec-
tively to those things which are in the light of heaven ; consequently
the things which are in the external man [are likewise perplexed
and obscure], respectively to those in the internal, n. 2831. Fer
which reason also by what is perplexed [implexum] in the Word is
signified what is scientific, n. 2831. So also by the obscurity of a
cloud, n. 8443, 10,551.

That every principle is to be drawn from truths of doctrine derived
from the Word, which are first to be acknowledged, and that then it
is allowable to consult scientifics in order to confirm those truths,
and that thus they are corroborated, n. 6047. Consequently, that
it is allowable for those who are in an affirmative [principle] con-
cerning the truths of faith, intellectually to confirm them by scienti-
fics, but not for those who are in a negative [principle], because a
preceding affirmative draws ali to favor its side, and a preceding
negative has a like effect, n. 2568, 2588, 3918, 4760, 6047. That
there is an affirmative [principle] of doubt, and a negative [principle]
of doubt, the former with some who are good, and the latter with
the evil, n. 2568. That to enter from the truths of faith into scien-
tifics, is agreeable to order; but on the other hand, to enter from
scientifics into the truths of faith, is contrary to order, n. 10,236.
Inasmuch as influx is spiritual, and not physical or natural, conse-
quently from the truths of faith, because these are spiritual, into sci.
entifics, because these are natural, n. 3219, 5119, 5259, 5427, 5428,
5478, 6322, 9110, 9111.

That whoever is in a negative ae of doubt, which in itself
is a negative, and says that he will not believe till he is persuaded by
scientifics, will never believe, n. 2094, 2830. That they who do so,
become mad with respect to those things which are of the church
and heaven, n. 128, 129, 130. That they fall into the falses of évil,
n. 232, 233,6047. And that, in another life, when they think about
spiritual things, they are like drunken persons, n. 1072. A further
description of them,n. 196. Examples to illustrate that spiritual
things cannot be comprehended, if the order of entering into them
be inverted, n. 233, 2094, 2196, 2203, 2209. That many of the
learned are more insane in spiritual things, than the simple, by rea-
son that they are in a negative [principle], and have abundance of
scientifics, by which they confirm the negative, n. 4760. An example
of alearned man, who could understand nothing concerning spiritual
life, n. 8629. That they who reason from scientifics against the
truths of faith, reason sharply, inasmuch as they do it from the fal-
lacies of the senses, which are captivating and persuasive, for it is
with difficulty these can be shaken off, n. 5700. That they who un-
derstand nothing of truth, and they also who arc in evil, can reason

45

51 ON THE NEW JERUSALEM

concern'ng tne truths aad goods of faith, and yet be in no illustra.
tion, n. 4213. That only to confirm a dogma, is not the part of an
intelligent man, because the false can be as easily confirmed as the
true, n. 1017, 2482, 2490, 4741, 5033, 6865, 7012, 7680, 7950, 8521,
8780. That they who reason concerning the truths of the church,
whether a thing be so or not, are evidently in obscurity respecting
truths, and not yet in spiritual light, n. 215, 1385, 3033, 3428.

That there are scientifies which admit Divine Truths, and others
which do not, n. 5213. That vain scientifics ought to be destroyed
n. 1489, 1492, 1499, 1500. That those are vain scientifies which re-
gard for their end and confirm the loves of self and the world, and
which withdraw from love to the Lord and love towards the neighbor
because such scientifies shut up the internal man, so that he is not
then capable of receiving anything from heaven, n. 1568, 1600. That
scientifics are the means of becoming wise, and the means of becom-
ing insane; and that by them the internal man is either opened or
shut ; and thus the rational faculty is either improved or destroyed,
n. 4156, 8628, 9922.

That sciences after death are of no account, but only those things
which man has imbibed in his understanding and life by means of
sciences, n. 2480. That nevertheless all scientifics abide after death,
but that they are quiescent, n. 2476 to 2479, 2481 to 2486.

That the same scientifics which with evil men are false because .
applied to evils, are with good men true because applied to goods, n.
6917. That scientific truths with the evil are not truths, however
they may appear such when spoken, because within them there is
evil, and consequently they are falsified; and that the science of
those men by no means deserves to be called science, inasmuch as
it is destitute of life, n. 10,331. ;

That it is one thing to be wise, another to understand, another to
know, and another to do; but that still, with those who are in spiri-
tual life, they follow in order, and correspond, and are together in
action or in works, n. 10,331. That it is also one thing to know,
another to acknowledge, and another to have faith, n. 896.

What is the quality of the desire of knowing, which spirits pos-
sess, shown by an example, n. 1973. That angels have an immense
desire of knowing and of becoming wise, inasmuch as science, intel-
ligence, and wisdom, are spiritual food, n. 3114, 4459, 4792, 4976,
9147, 5293, 03840, 03842, 5410, 5426, 5576, 5582, 5588, 5656, 6277,
8562, 9003.

That the chief science among the ancients was the science of cor-
respondences, but that at this day it is lost, n. 3021, 3419, 4280, 4344,
4964, 4965, 6004, 7729, 10,252. That the science of corresponden-
ces flourished among the eastern nations and in Egypt, n. 5702, 6692,
7097, 7779, 9391, 10,407. That thence came their hieroglyphies, n.
6692, 7097. That the ancients by the science of correspondences
introduced themselves into the knowledges of spiritual things, n.
4844, 4749, 4965. That the Word is written by mere correspon-
dences, whence its internal or spiritual sense, the existence of which
cannot be known without the science of correspondences, nor can
the quality of the Word, n. 3131, 3472 to 3485, 8615, 10,687. How
eae science of correspondences excels other sciences n. 4280

6

AND ITS HEAVENLY DOCTRINE. 52, 53

52. Of the naturai memory, which is that of the external man,
and of the spiritual memory, which is that of the internal man. That

man has two memories, an exterior and an interior memory, or a
natural and a spiritual memory, n. 2469 to 2494. That man does not
know that he has an interior memory, n. 2470, 2471. How much
the interior memory excels the exterior memory, n. 2473. That
the things in the exterior memory are in natural light, but the things
in the interior memory, in spiritual light, n. 5212. That it is from
the interior memory that man is able to think and speak intellectu-
ally and rationally, n. 9394. That all and every particular which
man has thought, spoken, and done, and all that he has heard and
seen, are inseribed on his interior memory, n. 2474, 7398. That that
memory is man’s book of life, n. 2474, 9386, 9841, 10,505. That in
the interior memory are tr easured up the truths which are become of
faith, and the goods which are become of love, n. 5212, 8067. That
the things which are rendered habitual, and have become of the life,
are in the interior memory, n. 9394, 9723, 9841. That scientifics
and knowledges are of the exterior memory, n. 5212, 9922. That
they are very obscure and confused respectively to those things which
are of the interior memory, n. 2831. That the languages which man
speaks in the world, are from the exterior memory, n. 2472, 2476.
That spirits and angels speak from the interior memory, and conse-
quently their language is universal, being such that all can converse
together, of w hatever earth they may be, n. 2472, 2476, 2490, 2493;
concerning which language, see “the work Ox Heaven axp HELL, a:
234 to 245 : and concerning the wonders of the interior memory,
see n. 463 of the same work.

53. Of the fallacies of the senses, in which merely natural ana
sensual men are, mentioned above in this doctrine, n. 45. That merely
natural and sensual men think and reason from the fallacies of the
senses, n. D084, 5700, 6948, 6949, 7693. Of what quality the falla-
cies of the senses are, n. 5084, 5094, 6400, 6948. To which the fol-
lowing particulars shall be added. "There are fallacies of the senses
in things natural, civil, moral, and spiritual, and many in each of
them ; ‘but here I design to recite some of the fallaciés in spiritual
things. He who thinks from the fallacies of the senses, cannot un-
derstand,—1l. That man after death can appear as a man; nor that
he can enjoy his senses as before; nor consequently that angels
have such a capacity. 2. They think that the soul is only a vital
something, pur ely etherial, of which no idea can be formed. 3. That
it is the body alone which ‘feels, sees, and hears. 4. That man is
like a beast, with this difference only, that he can express his
thoughts by ’speech. 5. That nature is all, and the first source from
which all things proceed. 6. That man habituates and teaches him-
self to think by an influx of interior nature and its order. 7. That
there is no spiritual [principle], and if there be, that it is a purer
natural. 8. That man sannot enjoy any blessedness, if divested of
the delights of the love of glory, honor, or gain. 9. That conscience
is only a disease of the mind, proceeding from the infirmity of th
body and from misfortunes. 10. That the Divine Love of the
Lord is the love of glory. 11. That there is no providence, but
that all things com.2 to pass from self-derived prudence and intelli.

47

54—57 ON THE NEW JERUSALEM

gence. 12. That honors and riches are real blessings bestowed by
God :—not to mention many other things of a similar nature, Suvn
are the fallacies of the senses in spiritual things. Hence it may ap-
pear, that heavenly things cannot be comprehended by those who
are merely natural and sensual ;—by those, namely, whose internal
spiritual man is shut, and whose natural man only is open.

OF LOVE IN GENERAL.

54. Tue very life of man is his love, and according to the
quality of that love, such is his life, yea, such is the whole
man ; it is, however, the ruling or reigning love, which con-
stitutes the man. This love is accompanied by numerous
other loves, which are derived from it, and are in subordination
to it. These present themselves to view under other forms, but
still they are all comprehended in the ruling love, and form,
with it, one kingdom. The ruling love is, as it were, their
king and head; it directs all their movements, and by them,
as mediate ends, it regards and designs its own end, which is
the primary and ultimate end of all; and this is done both
directly and indirectly. The object of the ruling love is that
which is loved supremely.

55. Whatever a man loves supremely is continually present
in his thoughts and in his will, and constitutes the veriest es-
sence of his life. As, for example, the man who loves wealth
above all other things, whether in money or possessions, is con-
tinually revolving in his mind how he may attain it ;-the pos-
session of it affords him his highest joy, and the loss of it fills
him with the deepest sorrow ; for his wealth absorbs his whole
heart. So, also, the man who loves himself above all other
objects, regards himself in all that he does; he thinks of him-
self, speaks of himself, and acts entirely for the sake of him-
self; tor his life is the life of self.

56. That which a man loves supremely, forms the end which
he always has in view; he regards it in the whole of his con-
duct, even in the most minute particniars. It lurks in his will,
and, like the latent current of a river, draws and bears him
away, even wnen he is employed in other affairs ; for it consti-
tutes his animating principle. Such is the nature of this love,
that one man tries to discover it in another, and when he has
found it, he either entirely leads him by it, or regulates all his
intercourse with him according to it.

57. Man is entirely of such a character as is the ruling
principle of his life. It is this which distinguishes one man
from another; and to this the heaven of each individual is
ane if he is a good man, and his hell, if he is a wicked

'

AND ITS HEAVENLY DOCTRINE. 58—62

man. It is this which constitutes his very will, his proper self,
and his peculiar nature ; for it is the very esse of his life. This
cannot be changed after death, for it is the man himself.

58. All the delight, pleasure, and happiness which any one
enjoys, are derived from his ruling love, and are in perfect
accordance with it ; for that which man loves, he calls delightful,
because he feels it to be so: he may, indeed, also ca!l that
delightful which is an object of thought with him, but which he
does not love; but this is not the delight of his life. That
which is delightful to man’s love is what he esteems good ; and
that which is disagreeable to it he considers evil.

59. There are two distinct loves, from which, as their foun-
tains, all the varieties of good and of truth exist; and there
are two distinct ioves, from which all the varieties of evil and
of falsity exist. The two loves, from which the varieties of
good and truth are derived, are love to the Lord and love
towards the neighbor ; and the two loves, whence spring all
the varieties of evil and of falsity, are the love of self and the
love of the world. The two latter are in direct opposition to
the two former.

60. The two loves from which all the varieties of good and
truth are derived, and which, as has just been stated, are love
to the Lord and love towards the neighbor, constitute heaven
in man, and therefore they reign in heaven: and since they
constitute heaven in man, they also constitute the church in
him. The two loves, whence all the varieties of evil and of
falsity proceed, and which, as has just been said, are the love
of self and the love of the world, constitute hell in man; where-
fore, also, they are the loves which reign in hell.

61. The two loves whence all the varieties of good and of
truth are derived, and which, as already observed, are the loves
of heaven, open and form the internal spiritual man, because it
is in this that they have their residence. But the two loves
whence originate all the varieties of evil and of falsity, when
they obtain the ascendancy, shut up and destroy the internal
spiritual man, and render man naturai and sensual, in propor-
tion to the extent and quality of their dominion.

FROM THE ARCANA CCELESTIA,

62. Tar love is the esse of man’s life, n. 5002. That man, spirit,
and ange., are altogether as their love is, n. 6872, 10,177, 10,284.
That man has what he loves for an end, n. 8796. That what man
loves and has for an end reigns universally with him, that is, in all
things and singulars, n. 3796, 5130, 5949. That love is spiritual
heat, and the very vital principle of man, n. 1589, 2146, 3358, 4906,
7081 to 7086, 9954, 10,740. ‘That all the interiors with man, which

[4 ] ’ 49

63—66 ON THE NEW ‘TERUSALEM

are of his will and understanding, are disposed in a form according
to his ruling love, n. 2024, 3189, 6690. That love is spiritual con-
junction, n. 1594, 2057, 3939, 4018, 5807, 6195, 6196, 7081 to 7086,
7501, 10,180. Hence that all in the spiritual world are consociated
according to their loves, ibid. That affection 1s love in continuity,
n. 3938. That all delight, pleasure, happiness, and joy of heart, are
of love; and their quality according to the quality of the love, n.
994, 995, 2204 That there are as many genera and species of de-
lights and pleasures as there are of the affections which are of the
love, n. 994, 995, 2204. That the delight of the love is more vile
in proportion as it is more external, n. 996. That man enters into
astate of life hereafter agreeing with the quality of his love, n.
23564.

63. Further particulars respecting love and its essence and
quality, may be known from what has been said and shown above,
concerning good and truth ; also from what has been said and shown
concerning the will and understanding ; and also from what has been
said and shown concerning the internal and external man; because
all things which are of the love are referable either to goods or
evils ; and so also all things which are of the will: and forasmuch as
the two loves of heaven open and form the internal spiritual man,
and the two loves of hell close and destroy it, hence applications
may be made and conclusions drawn respecting the quality of love
in general and particular. a

64. Love is also treated of in the work On Heaven anp Het;
in which it is shown, that the Divine [principle] of the Lord in the
heavens is love to Him and love towards the neighbor, n. 13 to 19.
That all who are in the hells are in evils, and thence in falses, origi-
nating in the loves of self and of the world, n. 551 to 565. That the
delights of every love are changed in the other life into their cor-
respondences, n. 485 to 490. That spiritual heat in its essence is
love, n. 133 to 140.

OF THE LOVE OF SELF, AND THE LOVE OF THE WORLD.

65. Tar LovE OF SELF Consists in wishing well to ourselves
alone, and not to others, unless it be for the sake of ourselves,
not even to the church, to our country, to society, or to a
feilow-citizen. This love, it is true, may confer benefits on
these several relations, when its own reputation, honor, and
glory are concerned ; but unless it sees that these will be secured
by thus acting, its language is, “ To what purpose is it? Why
should Ido this? Of what advantage wwill it be to me?” And
thus it omits it Hence it is evident that the man who is influ-
enced by self-love, does not, in reality, love either the church,
or his country, or his fellow-citizen, or society, or anything
good, but himself alone.

66. Man is under the dominion of self-love, when, in his

50

AND ITS HEAVENLY DOCTRINE. 9—13

Ahoughts and actions, he has no regard to the neighbor, conse-
quently, none for the public, still less for the Lord, but for
himself alone and his connexions. Thus, whilst every thing
which he does is for the sake of himself and his connexions,
should he even do anything for his neighbor and for the publie,
it is done merely for the sake of appearance.

67. We have said, himself and his connexions; for the man
who loves himself, loves those also who are connected with him.
These are, in particular, his children and his other near rela-
tions, and, in general, all who co-operate with him, and whom
he calls his friends. Still, however, his love for these is only
self-love, for he regards them, as it were, in himself, and him-
self in them. Amongst those whom such a man denominates
his friends, are all they who flatter him, honor him, and pay
their court to him.

68. He also is under the influence of self-love, who thinks
contemptuously of the neighbor in comparison with himself,
and esteems him as an enemy unless he show him marks
of favor, respect him, and treat him with great courtesy. But
still more is he actuated by the love of self, who, for such
reasons, hates and persecutes the neighbor; and more so still
the man who burns with revenge against him, and desires
his destruction. Such persons at length come to delight in sa-
vage cruelty.

69. The true nature of self-love may be elearly discerned
from comparing it with heavenly love. Heavenly love consists
in loving, for its own sake, the use or the good which a man
ought to perform to the church, to his country, to society,
and to his fellow-citizens; but he who loves these for his
own sake, loves them no otherwise than he loves his domestics,
that is, because they are serviceable to him. Hence it follows,
that he who is immersed in self-love, would desire to have
the church, his country, society, and his fellow-citizens, to be
his servants, rather than shat he should serve them ; he exalts
himself above them, and abases them beneath himself.

70. Moreover, in proportion as any one is influenced by
celestial Jove, which consists in loving offices of usefulness,
delighting in the performance of good deeds, and in being
affected with joy of heart in thus acting, he is led by the Lord,
for in this love the Lord himself is, and from Him it has its
origin. But on the contrary, so far as any one is influenced
by selftlove, he is led by himself; and as far as he is so led, he
is guided by his own selfhood, which is nothing but evil, being
that hereditary evil which disposes man to love himself in pre-
ference to God, and the world in preference to heaven.

_ 71. Such also is the nature of self-love, that in proportion

as the reins are given to it, that is,so far as external restraints

are removed, such as the fear of the law and its penalties, the
51

12, 73 ON THE NEW JERUSALEM

loss of reputation, of honor, of gain, of office, or of life, it
rushes on with such unlimited desire as to grasp at universal
dominion, not only over this world, but also over heaven, yea,
over God himself; for its aim is boundless. This propensity
lurks in the heart of every man who is governed by self-love,
although it may not be visible to the eyes of the world, in con-
sequence of the checks and restraints before-mentioned. Be-
sides, when such a character encounters an insuperable obstacle,
he waits till it is removed ; and hence it is that even he himseltr
is not aware that such a mad and unbounded cupidity lies
latent within him. That this, however, is really the case, any
one may see who observes the conduct of potentates and
kings, who are not subject to such checks, restraints, and insu-
perable obstacles, and who so long as success attends their
enterprises, rush on, and subjugate provinces and kingdoms,
panting after unlimited power and glory. This is still more
apparent in the case of those who endeavor to extend their
dominion into heaven, transterring to themselves the Divine
power of the Lord, and thirsting after something beyond even
that.

72. There are two general kinds of dominion, one originat-
ing in love towards the neighbor, the other in the love of self ;
and these are, in essence, directly opposed to each other. He
who exercises dominion from the influence of love towards the
neighbor, is desirous of promoting the welfare of all, and has
no higher delight than that which arises from the performance
of works of real utility : this is his love, and the very delight
of his heart. The higher such a person is exalted in dignity,
the greater is his joy ; not, indeed, on account of the dignity
itself, but because the sphere of his usefulness is thus enlarged
in extent, and rendered more excellent in degree. Such is the
dominion that prevails in the heavens. But he who rules under
the intluence of self-love, has no desire to promote the welfare
of any beyond himself and his ownconnexions. The works of
utility which he performs are done for the advancement of his
own honor and glory, which he considers as the only objects
worthy of his pursuit. Hence, when he serves others, it is
only that he may himself be served, honored, and intrusted
with dominion; he desires preferment, not for the sake ot
extending his means of doing good, but that he may obtain
pre-eminence and glory, and thus enjoy the delight of his
heart.

73. The love of dominion remains also with man after the
termination of his life in this world. They who have exereised
it from love towards the neighbor, are then intrusted with
dominion in the heavens; still, however, it is not they who
rule, but the useful offices which they perform, and the goods
ald love; anil when these rule, the Lord rules. Those,

ad

AND ITS HEAVENLY DOCTRINE. %5--77

on the contrary, who, during their abode in the world, have
exercised dominion from the influence of self-love, have their
abode in hell, where they are vile slaves.

74. From what has been said, it may easily be perceived
who they are that are influenced by the love of self. Nor is it
of any consequence how they appear externally, whether
haughty or humble; for the qualities which have been specitied
exist in the internal man, which the generality of mankind
study to conceal, whilst they teach the external to assume the
contrary appearance of love for the public good, and for the
welfare of the neighbor. This also they do for the sake of
self; for they well know that such love has the power of inte-
riorly moving the affections of all men, and that they will be
loved and esteemed in proportion as they appear to be under
its influence. The reason why that love is possessed of such
power is, because heaven enters into it by influx.

75. The evils which predominate in those whose ruling prin-
ciple is self-love, are, in general, contempt of others, envy,
enmity towards those who do not favor their designs, with hos-
tility on that account ; also hatreds of various kinds, revenge,
cunning, deceit, unmercifulness, and cruelty. Where such evils
exist, there is also a contempt of God, and of Divine things,
that is, of all the good and truth belonging to the church ; or
if there be any respect shown to these by such persons, it is in
words only, and not from the heart. And as such evils result
from the love of self, it is also attended by corresponding
falsities from the same source; for falsities are derived from
evils.

76. THE LovE oF THE WoRLD consists in desiring to ap-
propriate to ourselves, by every available artifice, the wealth ot
others ; also, in setting the heart on riches, and suffering the
world to withdraw our affections from spiritual love, which is
love towards the neighbor, consequently, from heaven. They
are influenced by the love of the world, who are desirous o1
appropriating to themselves the property of others by various
artifices ; they particularly who have recourse to cunning and
deceit, esteeming the welfare of the neighbor as of no account
whatever. Such persons greedily covet the goods of others ;
and, when not restrained by the tear of the laws and the loss
of reputation, which they regard only for the sake of gain, they
deprive others of their possessions, nay, rob and plunder them.

77. The love of the world is not opposed to heavenly love
in the same degree that the love of self is, because the evils
contained in it are not so great. The love of the world is
manifold. There is the love of riches as the means of exalta-
tion to honors ; there is the love of honors and dignities as the
means of obtaining wealth ; there is the love of wealth for va-
rious uses with which men are delighted in the world ; there is

53

T8—81 ON THE NEW JERUSALEM

also the love of wealth merely for its own sake, which is the
love of misers; and so in other instances. The end for which
wealth is desired is called its use, and from the end or use
the love derives its quality. The nature of all love is deter-
mined by the use to which it is directed ; other things serve but
as means to promote the end.

78. In short, the love of self and the love of the world
are in direct opposition to love of the Lord and love towards
the neighbor ; wherefore the loves of self and the world are in-
fernal and reign in hell, and coustitute heli in man: but love
to the Lord and love towards the neighbor are of heavenly
origin, and reign in heaven, and constitute heaven in man.

79. From what has now been said it may be clearly seen,
that all evils are contained in these loves, and are derived froin
them ; for the evils which were enumerated at n. 75, are com-
mon or general in their nature; and the others, which were
not enumerated there, because they are particular evils, are
derived and flow from them. Hence it appears that, since man
is born into the love of self and of the world, he is born into
evils of every description.

86. In order that man may know what evils are, he ought
to kwow their origin ; and unless he know what evils are, he
cannot know what good is, consequently neither can he know
of what quality he himself is; and for this reason these two
cvigins of evil have been here treated of.

FROM THE ARCANA CCELESTIA.

81. Or the loves of self and of the world. As love to the Lord
and love towards the neighbor, or charity, constitute heaven, so the
love of self and the love of the world, where they reign, constitute
hell; and therefore these loves are opposites, n. 2041, 3610, 4225,
4776, 6210, 7366, 7369, 7480, 7490, 8232, 8678, 10,455, 10,741,
10,742, 10,743, 10,745. That all evils proceed from the loves of
self and of the world, n. 1307, 1308, 1321, 1594, 1691, 3413,
7259, 7376, 7480, 7488, 8318, 9335, 9348, 10,038, 10,742. That
from the same origin proceed contempt of others, enmity, hatred,
revenge, cruelty, and deceit, consequently all evil and all wickedness,
n. 6667, 7372, 7373, 7374, 9348, 10,038, 10,742. That these loves
rush on in proportion as the reins are given them, and that self-
love aspires to the throne of God, n. 7375, 8678. That self-love and
the love of the worid are destructive of human society and of hea-
venly order, n. 2045, 2057. That for the sake of being preserved
from the disorders occasioned by these loves, mankind have been
obliged to form governments, and subject themselves to the powers
thereof, n. 7364, 10,160, 10,814. That where these loves reign, the
good of love and the truth of faith are either rejected, suffocated

o4

AND ITS HEAVENLY DOCTRINE. 82

or perverted. n. 2041, 7491, 7492, 7643, 8487, 10,455, 10,743. That in
these loves taere is not life, but spiritual death, n. 7494, 10,731,
10,741. The quality of these loves described, n. 1505, 2219, 2363
2364, 2444, 4221, 4227, 4947, 4949, 5721, 7366 to 7377, 8678. That
all cupidity and concupiscence proceed from the love of self and of
the world, n. 1668, 8910.

That the loves of self and of the world may serve as means, but
not tor an end, n. 7377, 7819. 7820. That when man is reform
ed, those loves are inverted, and serve as means, and not as ends.
thus that they are as the soles of the feet, and not as the head, n
8995, 9210. That with those who are in the loves of self and of tha
world, there is no internal, but only an external, because the internal
is shut towards heaven, but the external is open towards the world,
n. 10,396, 10,400, 10,409, 10,412, 10,422, 10,424. That they who
are in the loves of self and of the world do not know what charity is,
what conscience is, and what the life of heaven is, n. 7490. That
so far as a man is in the love of self and of the world, so far he does
not receive the good and truth of faith which continually flows in
with man from the Lord, n. 7491.

That they who are in the lovesof self and the world are not bound
by internal, but external restraints; and that on the removal thereot
they rush into every wickedness, n. 10,744, 10,745, 10,746. That all
in the spiritual world turn themselves according to their loves ; they
who are in love to the Lord and in love towards the neighbor, to the
Lord, but those who are in the love of self and in the love of the
world, turn their backs on the Lord, n. 10,130, 10,189, 10,420, 10,742.
The quality of the worship in which the love of self prevails, n. 1304,
1306, 1307, 1308, 1321, 1322. That the Lord governs the world by
means of the evil, in leading them by their peculiar loves, which have
relation to self and the world, n. 6481, 6495. That the evil as well
as the good can discharge the duties of offices, and perform uses and
goods, because they regard honors and gain as their rewards, for the
sake of which they act in an external form like the good, ‘n. 6481,
6495.

That all who are in the hells are in evils and in falses thence de-
rived, originating in self-love and the love of the world, see the
work On Heaven anp He t, n. 551 to 565.

82. Of the proprium of man, spoken of above, at n. 70, showing
that it is the love of self and of the world. That the proprium of
man is nothing but dense evil, n. 210, 215, 731, 874, 875, 876, 987,
1047, 2307, 2318, 3518, 3701, 3812, 8480, 8550, 10,283, 10,284,
10,286, 10,731. That the proprium of man is his will [principle], n-
4328. That the proprium of man consists in loving himself more
than God, and the world more than heaven, and in making his
neighbor of no account respectively to himself,—consequently that
it is the love of self and of the world, n. 694, 731, 4817, 5660. That
not only every evil, but also every false, springs from the proprium
of man, and that this false is the false of evil, n. 1047, 10,288,
10,284, 10,286. That the proprium of man is hell with him, n. 694,
8480. And the 2fore that he who is led by his proprium cannot be
saved, n. 10,731 That the good which man does from proprium is

5d

83 ON THE NEW JERUSALEM

not good, but that in itself it is evil, because done for the sake of
self and for the sake of the world, n. 8478. ;

That the proprium of man must be separated, in order that the
Lord may be able to be present with him, n. 1023, 1044. And that
it is actually separated when man 1s reformed, n. 9334, 9335, 9336,
9452, 9453, 9454, 9938. That this is done by the Lord alone, n
9445. That man by regeneration receives a heavenly proprium, n.
1937, 1947, 2882, 2883, 2891. That this appears to man as his own
proprium, but that it is not his, but the Lord’s with him, n. 8497.

‘hat they who are in this proprium are in liberty itself, because
liberty consists in being led by the Lord, and by his proprium, n.
892, 905, 2872, 2886, 2890, 2891, 2892, 4096, 9586, 9587, 9589,
9590, 9591. That all liberty is from proprium, and its quality ac-
cording thereto, n. 2880. What is the quality of the heavenly pro-
prium, n. 164, 5660, 8480. How the heavenly proprium is implant
ed, n. 1712, 1937, 1947.

83. Of the hereditary [ principle] of man, spoken of above, n. 70
to 79, showing that it is the love of self and of the world. That all
men are born into evils of every kind, nsomuch that their proprium
is nothing but evil, n. 210, 215, 731, 874, 875, 876, 987, 1047, 2307,
2308, 3701, 3812, 8480, 8550, 10,283, 10,284, 10,286, 10,731. That
it is on this account that man is to be born again, that is, regenerat-
ed, in order that he may receive a new life from the Lord, n. 38701.

That hereditary evils are derived, increased, and accumulated
from parents and ancestors in a long backward series, and not from
the first man’s eating of the tree of knowledge, according to the
general belief, n. 313,494, 2910, 3469, 8701, 4317, 8990. That there-
fore hereditary evils are at this day more malignant than formerly,
n, 2122. That infants who die such, and are brought up in heaven,
are from their hereditary [principle], nothing but evils, n. 2307, 2308,
4563. That hence they are of various dispositions and inclinations,
n. 2300. That every man’s interior evils are from the father, and
the exterior from the mother, n. 3701.

hat man superadds of himself new evils to such as are hereditary,
and that these are called actual evils, n. 8551. That no one suffers
punishment in the other life for hereditary evils, but for actual evils,
which return, n. 966, 2308. That the more malignant hells are kept
separate lest they should operate on the hereditary evils with men
and spirits, n. 1667, 8806.

That hereditary evils are those of the loves of self and the world,
which consist in man’s loving himself more than God, and the world
more than heaven, and in making his neighbor of no account, n. 994,
4317, 5660. And forasmuch as these evils are contrary to the goods
of heaven and to Divine order, that man cannot but be born into
mere ignorance, n. 1050, 1902, 1992, 8175. That natural good is
connite with some, but that nevertheless it is not good, because
prone to all evils and falses; and that that good is not accepted in
heaven unless it be made spiritual good n. 2468, 2464, 2468, 3304
3408, 3469, 3470, 3508, 3518, 7761.

56

AND ITS HEAVENLY DOCTRINE. 84—87

OF LOVE TOWARDS THE NEIGHBOR, OR CHARITY,

84. Here it shall first be shown what is meant by the term,
Nercueor ; as.it is the neighbor who is to be loved, and to-
wards whom charity is to be exercised. Unless this point be
clearly understood, charity may be exercised indiscriminately
towards the evil and the good, and thus become no charity at
all ; for the evil, from the benefactions they receive, do evil to
the neighbor, but the good do good.

85. It is a prevailing opinion at the present day, that every
man is to be considered as being equally the neighbor, and that
acts of beneficence are to be performed towards every one who
needs our assistance. But it is the province of Christian pru-
dence thoroughly to scrutinize the quality of a man’s life, and
to exercise charity towards him accordingly. The man whois
a member of the internal church, exercises his charity in this
manner; but he who is of the external church, because he
cannot so easily discern things, acts without discrimination.

86. The distinctions of neighbor, which the member of the
church ought well to understand, depend on the degree of good
which each man possesses. And since all good proceeds from
the Lord, the Lord himself is neighbor in the supreme sense
of the word, and in the super-eminent degree, and from Him
is the origin of this relationship. Hence it follows, that as far
as the Lord is resident with any one, so far that man is the
neighbor ; and because no one receives the Lord, that is, re-
ceives good from Him, in exactly the same manner as another
does, no one can be the neighbor in the same manner as another
is; for all who are in the heavens, and all the good who are on
earth, differ from each other as to the degree of their goodness.

No two persons ever receive a divine cift that is in all respects —
one and the same: such gifts must be various, that each may
subsist by itself. But all these varieties, consequently all the
distinctions which exist in the relationship of neighbor, which
depend on the reception of the Lord, that is, on the reception
of good from Him, can never be known by any man, nor indeed
by any angel, except in a general manner, or with respect to .
their kinds and species; neither does the Lord require any
thing more from the members of His church, than that each
should live according to what he knows.

87. Since every one possesses good in a different degree, it
follows, that the quality of that good determines in what de-
gree, and in what proportion, any man is to be considered as
our neighbor. That this is the case is plain from the Lord’s
parable concerning the man who fell among thieves, whom,
when half dead, the priest, and also the Levite, passed by ;
but whoin the Samaritan, after pouring oil and wine into hig

57

§8—90 ON TYE NEW JERUSALEM

wounds, and binding them up, took upon lis own beast,
brought to an inn, and gave orders that care should be taken
of him. This man, because he did good from a principle of
genuine charity, is called his neighbor, (Luke x. 29—87);
whence it may be known that they who are influenced by
good are neighbors ; for the oil and wine which the Samaritan
poured into the wounds, signifies good and its truth.

88. From what has now been said, it is evident that good,
in the universal sense of the word, is the neighbor, because
man is the neighbor only according to the quality of the good
which he receives from the Lord. And because good itself is
the neighbor, so also is love, for all good is from love; conse-
quently, every man is the neighbor according to the quality of
the love which he possesses from the Lord.

89. That it is love which constitutes any one the neighbor,
and that every man is the neighbor according to the quality of
his love, manifestly appears ftom the case of those who are
influenced by the love of self. Sneh persons acknowledge as
neighbor those who love them most, that is, they regard them
as such, so far as they favor their own interests. These they
embrace ; they treat them with affection, confer on them their
favors, and call them their brethren: nay more ; because they
are evil, they acknowledge them as neighbors in proportion as
they love themselves, thus according to the quality and extent
of their love. Men of this description deduce the origin of
neighbor from self, and for this reason, that love constitutes
and determines it. But those who do not love themselves above
others, as is the character of all who belong to the kingdom of
the Lord, derive the origin of neighbor from Him whom they
ought to love supremely, thus from the Lord ; and they esteem
every one as neighbor according to the quality of his love to
the Lord, thus according to his reception of the Lord’s love
in himself. Hence it is manifest what the members of the
church ought to consider as the origin of the relationship of
neighbor ; and that every one is to be esteemed a neighbor ac-
cording to the good which he possesses from the Lord ; conse-
quently, that good itself is the neighbor.

90. That this is the case, the Lord also teaches in Matthew,
where, speaking of those who had lived in the practice of
good works, He says, “ that they had given Him to eat, that
they had given Him to drink, that they had taken Him in, had
clothed Him, had visited Him, and had come to Him when in
prison ;” and afterwards, where He says, “that inasmuch as
they had done these things to the least of [is brethren, they
had done them to Himself,” xxv. 3440. In these six varieties
of good, as understood in the spiritual sense, are compre-
hended all the particulars in the relationship of neighbor.
mae also, it is evident, that when good is loved, the Lord

5

AND ITS HEAVENLY DOCTRINE. 91—95

Himself is loved ; for it is from the Lord that all good proceeds,
—He is in it, and is good itself.

91. But not only is man the neighbor in his individual ca-
pacity, but also considered collectively, for a less or a greater
society, the church, the kingdom of the Lord, and above all,
the Lord himself is also the neighbor. These are our neighbor,
and to these we are to do good from a principle of love. These
also constitute the ascending degrees of this relationship : for
a society consisting of many, is the neighbor in a higher degree
than an individual ; our country is so ina still higher degree ; :
the church in a still higher degree than our country ; ‘ and, in a
degree higher still, the “kingdom of the Lord: but’ in the su-
preme degree of all, the Lord himself is the neighbor. These
degrees of ascent are like the steps of a ladder, at the top of
which is the Lord.

92. The reason why a society is the neighbor more than an
individual man, is, because it consists of many. Charity must
be exercised towards a society in the same manner as towards
- an individual, namely, according to the quality of the good
which it possesses ; consequently, i in a manner totally different
towards a society of well- disposed persons, from what must be
the case towards a society of an opposite character. A society
is loved, when its good or welfare is consulted, under the influ-
ence of the love of good.

93. Our country is the neighbor more than a society, be-
cause it is like a parent ; for therein a man is bor rn, and by it
he is nourished and protected from injuries. It is our duty to
do good to our country from a principle of love according to its
necessities, which principally regard the sustenance, and the
civil and spiritual life of its inhabitants. The man who loves
his country, and does good to it from a principle of benevo-
lence, when he comes into the other life, loves the kingdom ot
the Lord ; for, in that life, the kingdom of the Lord is his coun-
try: and he who loves the kingdom of the Lord, loves the
Lord himself ; for the Lord is all in all in his kingdom.

94. The church is the neighbor more than our country ;
for he who consults the welfare of the church, provides for the
souls, and for the eternal life, of those who dwell in his coun-
try. He, theretore, who, from love, provides for the church,
loves the neighbor in a superior degree ; for he wishes, and
earnestly desires, that heaven and the happiness of eternal
life may be the portion of others.

95. The kingdom of the Lord is the neighbor in a still
hizher degree ; for his kingdom consists of all who are influ-
enced by g Sood, ’poth on earth and in heaven. Thus the kingdom
of the Lord is ‘good, with all its quality, in the aggre egate ; and
when this is loved, the individiials who are in good are loved
also.

59

96—99 ON THE NEW JERUSALEM

96. These are the degrees of the relationship of neighbor
and, according to these, love ascends in all who are influenced
by the love of the neighbor. But these degrees are degrees
of successive order, in which what 1s prior or superior 18 to be
preferred to what is posterior and inferior. And since the Lord
is the supreme degree, and is to be regarded in each degree
as the end to which it tends, he, consequently, Is to be loved
above all persons, and above all things. Hence it may now be
seen, in what manner love to the Lord conjoins itself with love
towards the neighbor. Nix: ;

97, It is a common saying, that every man is his own neigh-
bor, that is, that every one should first take care of himselt ;
or, in other words, that charity begins at home : but the doctrine
of charity teaches in what sense this is to be understood. Every
one ouglit to provide for himself the necessaries of life, such as
food, raiment, a place of habitation, and other things which
his situation in eivil life necessarily requires. And this he
ought to do, not only for himself, but also for his family and
his dependents ; and not for the present time only, but also for
the future. For unless a man provide for himself the necessa-
ries of life, he cannot be in circumstances to exercise charity,
being himself in want of all things.

98. In what sense every man ought to consider himself as
his own neighbor, may appear from the following comparisons.
Every man ought to provide food and raiment for his body ;
this must be the first object of his care; but then the end in
view must be, to have a sound mind ina healthy body. Every
maa ought also to provide for the necessary requirements of his
mind, that is, to store it with such things as will raise it in in-
telligence and wisdom, and thus qualify him for being of ser-
vice to his fellow-citizens, to his country, to the church, and
thus to the Lord. The man who thus acts, provides for his
own spiritual welfare to eternity. Hence it is obvious that the
end, whatever it be, is the primary object of attention; for all
intermediate objects regard it. The case is similar to that of
aman who builds a house: the first thing he does is to lay a
solid foundation ; and the foundation is laid for the sake of the
house, and the house is built for the purpose of being inhabit-
ed. But the man who regards himself as his nearest neigh-
bor, resembles him who considers the foundation of his house
as the chief end, an?! not the house itself, as a place of abode:
whereas the habitation is the firs. and ultimate end; and the
house, with its foundation, is only a means to that end.

99. The end plainly shows the sense in which a man should
consider himself as his own neighbor, and provide for himselt
in the first instance. If his end be to become richer than
others, solely for the sake of riches, of pleasure, or of station,

and the like, it is a bad end, and such a man does not love his
60

AND iTS HEAVENLY DOCTRINE. 100--103

neighbor, but himself: but if, on the contrary, his end be to
procure riches that he may thereby provide for the good of his
tellow-citizens, of society in general, of his country, and of
the church; as, also, if he procure for himself offices of use-
fulness for the same purposes, he loves his neighbor. And be-
cause every man’s first and ultimate end is that which he loves
supremely, the end for which he acts is what constitutes the
man : for this end is his love.

What has hitherto been said has been confined to the rela-
tionship of neighbor; love towards him, or cuariry, shall now
be considered. ©

100. It is the opinion of many, that charity consists in
giving tc the poor, in assisting the needy, and in doing good
indiscrir inately ; charity, however, consists in acting with pru-
dence, and with a view to good as the result. He who bestows
his bounty on a poor or needy villain, does evil to his neighbor
through such a person; for he thus confirms him in evil and
supplies him with the means of doing evil to others. The case
is otherwise with him who supplies the wants of the good.

101. But charity embraces operations much more extensive
than those which relate to the relief of the poor and needy : it
consists in doing what is right in every action of life, and in
the faithful performance of our duty in every office. Thus, if
a judge administers justice for its own sake, he exercises charity’
it he punishes the guilty, and acquits the innocent, he exer-
cises charity ; for, in so doing, he promotes the welfare of his
fellow-citizens, and of his country. The Christian minister,
again, who teaches truth, and leads the people of his charge to
good, for the sake of truth and of good, exercises charity : but

5 .
he who does such things from selfish and worldly motives, does

not exercise charity, for he does not love his neighbor, but only
himself.

102. The case is similar in all other instances, whether in
private or in public life ; as with the behavior of children to
their parents, and of parents to their children; of servants to
their masters, and of masters to their servants ; of subjects to
their king, and of kings to their subjects. In all these cases,
whoever performs his duty from a principle of duty, and does
what is just from a principle of justice, exercises charity.

108. The reason why these things are included in the love
of the neighbor, or charity, is, because, as was said above,
every individual man is the neighbor, although in a different
manner: a society, whether great or small, is the neighbor
more than the individual ; our country, more than a society ;
the kingdom of the Lord more than cur country ; and the Lord
Himself above all; and, in the universal sense, good, which
proceeds from the Lord ; consequently, also, sincerity and jus-
tice. The ian, therefore, who does good of any kind, for its

61

104—106 ON THE NEW JERUSALEM

own sake, and who acts sincerely and justly for the sake of
sincerity and justice, loves the neighbor, and exercises charity 5
for he acts from the love of good, sincerity, and justice ; and,
consequently, from love to those in whom good, sincerity, and
justice dwell. ; ,

104. Charity, therefore, is an internal affection, from which
man is desirous to do good, and to do so without the hope of
remuneration ; the delight of his life consisting in thus acting.
[hose who do good from this internal affection, are influenced
by charity in ail that they think and say, desire and practise.
It may be said, that a man, or an angel, is, as to his interiors,
charity itself, when he makes good to be the neighbor. So wide
is the sphere of operation which charity embraces.

105. Those who propose to themselves the love of self and
the world as the end of their actions, cannot, in any respect,
be influenced by charity. They donot even know what charity
is, and are utterly at a loss to comprehend how the desire of
benetiting their neighbor, and performing acts of kindness te
him, without a view to reward, should constitute heaven in
man ; and that there is inherent in such affection a degree of
felicity equal to that experienced by the angels in heaven, which
is ineffable. The reason is, that they imagine, that if they .
were to be deprived of the pleasure arising from honors and
riches, they should experience joy no more: whereas it is only
when such prospects are abandoned, that heavenly joy, which
infinitely transcends all other, commences.

FROM THE ARCANA CCELESTUA.

106. Tar heaven is distinguished into two kingdoms, one of
which is called the celestial kingdom, and the other the spiritual;
the love prevailing in the celestial kimgdom is Jove to the Lord, and
is called celestial love ; and the love prevailing in the spiritual king-
dom is love towards the neighbor, or charity, and is called spiritual
love, n. 8325, 3653, 7257, 9002, 9833, 9961. That heaven is thus
distinguished, see the work On Heaven anp Het, n. 20 to 28: and
that the Divine [principle] of the Lord in the heavens is love to Him
and charity towards the neighbor, n. 13 to 19, in the same.

That it cannot be known what good is and what truth is. unless
it be known what love to the Lord and love towards the neighbor
are, because all good is of love, and all truth is of good. n. 7255,
7366. That to know truths, to will truths, and to be affected witk
them for truths’ sake, that is, because they are truths, is charity, n
3876, 8877. That charity consists in an internal affection of doing
truth, and not in an external affection without an internal one, n.
2430, 2442, 8776 4899, 4956, 8033. Thus that charity consists in
performing uses for the sake of uses, n. 7038, 8253. That charity

62

)

AND I'S HEAVENLY DOCTRINE. 106

is the spiritual life of man, n. 7081. That the whole Word is the
doctrine of love and charity, n. 6632, 7262. That it is unknown at
this day what: charity is, n. 2417, 3398, 4776, 6632. That neverthe-
iess man may know from the light of his own reason, that love and
charity constitute man n. 8957, 6273. Also that good and truth
accord together, and that one is of the other, and so also love and
faith, n. 7627.

That the Lord is the neighbor in the supreme sense, because He is
to beloved above all things ; and hence that all is the neighbor which
is fron Him, and in which He is,—thus that good and truth are, n.
2425, 3419, 6706, 6819, 6823, 8124: That the distinction of neighbor
is according to the quality of good, thus according to the presence of
the Lord, n. 6707, 6708, 6709, 6710. That every man and every
society, also our country and the church, and, in a universal sense,
the kingdom of the Lord, are the neighbor, and that to do good to
them according to the quality of their state from a love of good, is tc
love the neighbor ; thus that the neighbor is their good, which is to be
consulted, n. 6818 to 6824, 8123. That civil good, which is justice,
and moral good, which is the good of life in society, and is called sin-
cerity, are also the neighbor, n. 2915, 4730, 8120, 8121, 8122. That
to love the neighbor does not consist in loving his person, but in loving
that with him from which he is, consequently good and truth, n. 5026,
10,336. That they who love the person, and not that which is with
him from which he is, love evil as well as good, n. 3820. And that
they do good to the evil as well as to the good, when nevertheless
doing good to the evil is doing evil to the good, which is not loving
the neighbor, n. 3820, 6703, 8120. That the judge who punishes
the evil that they may be amended, and that the good may not be
contaminated by them, loves the neighbor, n. 3820, 8120, 8121.

That to love the neighbor is to do what is good, just, and right,
in every work and in every office, n. 8120, 8121, 8122. Hence that
charity towards the neighbor extends itself to every particular
which man thinks, wills, and does, n. 8124. That to do what is good
and true is to love the neighbor, n. 10,310, 10,336. That they who
do this love the Lord, who in the supreme sense is the neighbor, n.
9212. That a life of charity is a life according to the command-
ments of the Lord; and that to live according to Divine Truths is
to love the Lord, n. 10,148, 10,158, 10,510, 10,578, 10,648.

That genuine charity is not meritorious, n, 2340, 2375, 2400,
3887, 6388 to 6393. Inasmuch as it is from internal affection, con-
sequently from the delight of the life of doing good, n. 2575, 2400,
3887, 6388, 6393. That they who separate faith from charity, in
another life hold faith and the good works which they have done in
an external form as meritorious, n. 2373. That they who are in evils
from the love of self or the love of the world, know not what it is to
do good without a view to reward; of consequence they know not
what that charity is which is not meritorious, n. 8037.

That the doctrine of the Ancient Church was the doctrine of life,
which is the doctrine of charity, n. 2487, 2385, 3419, 3420, 4844,
6628. That thence they had intelligence and wisdom, n. 2417, 6629,
7259 to 7262. That intelligence and wisdom increase immensely in
the other life with those who have lived a life of charity in the world,

107 ON THE NEW JERUSALEM

r, 1941, 5859. That the Lord flov’s in with Divine Truth into charity,
because into the essential life of man, n. 2363. That the man with
whom charity and faith are con/oined is like a garden; but like a
desert when they are not conjoined, n. 7626. That man recedes
from wisdom in proportion as he recedes from charity; and that
they who are not in charity, are in ignorance concerning Divine
Truths, however wise they think themselves, n. 2416, 2435. That
the angelic life consists in performing the goods of charity, which
are uses, n. 454. That the spiritual angels, who are they that are
in the good of charity, are forms of charity, n. 5538, 3804, A735.

That all spiritual truths regard charity 4s their beginning and end,
n. 4353. That the doctrinals of the church are of no avail, unless
they regard charity as their end, n. 2049, 2116. ;

That the presence of the Lord with men and angels is according
to their state of love and charity, n. 649, 904. That charity is the
image of God, n. 1013. That love to the Lord, consequently the
Lord, is within charity, although man does not know it, n. 2227,
5066, 5067. That they who live a life of charity are accepted as
citizens both in the world and in heaven, n. 1121. That the good
of charity is not to be violated, n. 2359.

That they who are not in charity cannot acknowledge and worship
the Lord except from hypocrisy, n. 2132, 4424, 9833. That the
forms of hatred and of charity cannot exist together, n. 1860.

107. To the above shall be added some particulars concerning
the doctrine of love to the Lord, and the doctrine of charity, as it
was held by the ancients who constituted the church of those times ;
in order that the former quality of that doctrine, which at this day
exists no longer, may be known. The particulars are extracted from
she Arcana CasiestiA, n. 7257 to 7263.

The good which belongs to love to the Lord, is called celestial ;
and the good which belongs to love towards the neighbor, or charity,
is called spiritual good. The angels of the inmost or third heaven;
are in the good of love to the Lord, being called celestial angels ;
but the angels of the middle or second heaven, are in the good of
ove towards the neighbor, being called spiritual angels.

The doctrine of celestial good, which is that of love to the Lord,
is of most wide extent, and at the same time most full of arcana ;
being the doctrine of the angels of the inmost or third heaven, which
8 such, that if it were delivered from their mouths, scarcely a
thousandth part of it would be understood: the things also which
it contains are ineffable. This doctrine is contained in the inmost
sense of the Word; but the doctrine of spiritual love, in the inter-
nal sense.

The doctrine of spiritual good, which is that of love towards the
neighbor, is also of wide extent and full of arcana, but much less so
than the doctrine of celestial good, which is that of love to the Lord
nat the doctrine of love towards the neighbor, er charity, is of
wide extent, may appear from the fact, that it reaches to all the
things which man thinks and wills, consequently to all which he
speaks and acts, 2ven to the most minute particulars ; and also from
the fact, that the same charity does not exist with two different
persons, and that no two persons are alike the neighbor.

AND ITS HEAVENLY DOCTRINE. 108

As the doctrine of charity was se extensive, therefore the ancients,
with whom it was the very doctrine of the church, distinguished
charity towards the n:ighbor into several classes, which they again
subdivided, and gave names to each class, and taught how charity
was to be exercised towards those who are in one class, and towards
those who are in another; and thus they reduced the doctrine and
the exercises of charity into order, that they might distinctly fall
under the view of the understanding.

The names which they gave to those towards whom they were to
exercise charity were several; some they called the siryp, some the
LAME, some the maimEeD, some the poor, some the MISERABLE and ArF-
FLICTED, Some the FATHERLESS, Some wipows; but in general they
called them, the nunery, to whom they should give to eat, the Tursty,
to whom they should give to drink, strangers, whom they should
take in, the yakep, whom they should clothe, the sick, whom they
should visit, and the Bounp IN prison, to whom they should come.

These names were given from heaven to the ancients who be-
longed to the church, and by those who were so named they under-
stood those who were spiritually such. Their doctrine of charity
not only taught who these were, but also the quality of the charity
to be exercised towards each : hence it is, that the same names are
in the Word, and signify those who are such in a spiritual sense.
The Word in itself is nothing but the doctrine of love to the Lord,
and cf charity towards the neighbor, as the Lord teaches: Thou
shalt love the Lord thy God with all thy heart, and with all thy soul,
and with all thy mind; this is the first and great commandment.
The second is like unto it, Thou shalt love thy neighbor as thyself.
On these two commandments hang all the law and the prophets. Matt.
xxii, 85, 36, 37, 88. The law and the prophets are the whole
Word.

The reason why those same names are in the Word, is, in order
that the Word, which is in itself spiritual, might, in its ultimate, be
natural ; and because they who are in external worship are to exer-
cise charity towards such as are so named, and they who are in in-
ternal worship towards such spiritually understood; thus that the
simple might understand and do the Word in simplicity, and the
wise, in wisdom; also, that the simple, by the externals of charity,
might be initiatea into its internals.

OF FAITH.

108. Ir is impossible for any one to know the essence of
faith, unless he know the essence of charity; because where
there is no charity, there is no faith: for charity and faith
form a one, like good and truth. What aman loves or holds
dear, he esteems good ; and what he believes, he esteems true :
whence it is manifest that there is a similar oneness between
charity . faith, as there is between good and truth. The

[5 65

109—124 ON THE NEW JERUSALEM

nature of their union may be clearly seen from what has been
said above concerning Goop and Trurs. _ Lt

109. The oneness existing between charity and faith is also
similar to that between the will and understanding in man,
for these two faculties are the respective receptacles of good and
truth, the will receiving good, and the understanding, truth ;
thus, also, these two faculties receive charity and faith, for good
belongs to charity, and truth to faith. very one knows that
charity and faith reside with man, and in man; and, since
this is the case, they must reside in his will and understanding ;
for therein and thence is all the life of man. Man, it is true,
is also endowed with memory ; but this is only the outer court,
where those things which are to enter into the understanding
and the will are collected together. Hence, it is evident, there
is a union, or oneness, of faith and charity, like that of the
will and understanding ; the nature of which union may be
understood from what has been said above on the Witr and
UNDERSTANDING.

110. Charity conjoins itself with faith in man, when he
wills what he knows and perceives ; to will has relation to cha-
rity ;—to know and perceive to faith. Faith enters man, and
becomes his own, when he wills and loves what he knows and
perceives ; but unless this be the case it remains without him.

111. Faith is not in reality faith in man, unless it become
spiritual, and it does not become spiritual unless it belong
to his love; andit may be said to belong to his love when
man embodies truth and good in his life, that is, when he lives
according to those things which are commanded in the Word.

112. Faith is the affection of truth arising from willing truth
purely for its own sake ; and to will truth for its own sake is
the true spiritual principle of man : being entirely distinct from
the natural principle, which consists in willing truth, not for
the sake of truth, but for the sake of personal glory, reputation,
or gain. ‘To will truth abstractedly trom such motives is spi-
ritual, because it is from a Divine origin. Whatever proceeds
from a Divine origin is spiritual ; and this is conjoined to man
by love ; for love is spiritual conjunction.

113. Man may know, think, and understand much, but
when he is left to solitary reflection, he rejects from himself
everything that is not in accordance with his ruling love. Hence
also he rejects such things after the life of the body, when he
lives as a spirit: that alone remains in the spirit of man which
has entered into his love; all other things, after death, are
regarded by him as foreign, and are cast out, because they
belong not to his love. It is said that this takes place with
the spirit of man, because, after the dissolution of the body,
man lives a spirit.

7 Some idea may be formed cf the good of charity, and

AND ITS HEAVENLY DOCTRINE. 115—117

the truth of faith, from the light and heat of the sun. When
the light which proceeds from the sun is conjoined with the
heat, as in the spring and summer, all the productions of the
earth germinate and flourish; but when there is no heat in the
light, as in the time of winter, all the productions of the earth
become torpid and die. Just so it is with the truth of faith,
which is spiritual light, and with love, which is spiritual heat.
Hertce, then, a correct idea may be formed of the state of every
man who is a member of the church, and also of his quality
when his faith is conjoined to charity, and when his faith is
separated from charity: in the former case he resembles a
garden and a paradise ; in the latter, a desert, or a land cov-
ered with snow.

115. The confidence or trust, which is said to arise from
faith, and which is called essential saving faith, is not spiritual
confidence, or trust, but merely natural, when it is from faith
alone. Spiritual confidence or trust has its essence and life
from the good of love, but not from faith separate from that
good. The confidence of faith separate from good is dead ; on
which account true confidence is impossible for those who live
in the practice of evil ; neither is that confidence which leads to
the expectation of obtaining salvation on account of the Lord’s
merit with the Father, whatever may have been the nature of
a man’s life, a confidence founded on truth. All who possess
spiritual faith, have a confidence that they shall be saved by
the Lord ; for they believe that the Lord came into the world
to give eternal life to those who believe in Him, and who live
according to the precepts which He taught ;—that He regene-
rates them, and renders them meet for heaven ;—and that
dle alone effects this, from pure mercy, and without the aid of
man.

116. To believe those things which are taught in the Word,
or which are enforced by the doctrine of the church, and not,
at the same time, to live according to them, appears, indeed,
as if it were faith, and by such faith some suppose they are
saved ; but by this alone no one can be saved; for it is merely
persuasive faith, the real nature of which shall now be
explained.

117. Faith is persuasive, when the Word and the doctrine
of the church are believed and loved, not for the sake of truth
and a life according to it, but for the sake of gain, of honor, and
reputation for learning, as ends ; wherefore, they who entertain
‘this faith, do not look to the Lord and to heaven, but to them-
selves and the world. Those who aspire after great things in
the world, and are covetous of extensive possessions, are under
a stronger persuasion of the truth of what is taught by the
church, than those whose aims are more humble, and whose
desires are more moderate. The reason is, that the former

67

118, 119 ON THE NEW JERUSALEM

regard the doctrine of the church only as the means of attain-
ing their own ends ; and in proportion as the ends are coveted,
the mears are loved, and are also believed. But the real case
stands thas. So far as men are infamed by the love of self
and the world, and from such excitement speak, preach, and
act, they are under the influence of the above mentioned per-
suasion, and they know no otherwise than that all is reality ;
but when the ardor of those affections has abated, or is removed,
they believe but little, and oftentimes, nothing at all. From
this it is evident, that persuasive faith is the faith of the lips
only, and not of the heart, and that in itself it is no faith,

118. Those who possess persuasive faith do not know from
any internal enlightenment whether what they teach be true
or false ; neither, indeed, do they care, provided it be believed
by the vulgar; for they have no affection of truth for its own
sike ; and hence they abandon their faith, whenever they are
deprived of honor and gain, excepting when their reputation is
in danger of being injured. Persuasive faith does not exist
internally with man, but stands without, in the memory only,
whence it is taken whenever it is required to be taught. On
this account, both that faith and the truths belonging to it are
dissipated after death ; for then there remains only so much of
faith as is within man, that is, as is rooted in good and has
thus become a part of the life.

119. Those who have only this persuasive faith are described
by the Lord in the gospel by Matthew, where He says: Many
will say to Me, in that day, Lord, Lord, have we not prophesied
in Thy name, andin Thy name have cast out devils, and in Thy
name done many wonderful works? And then will I profess
unto them, I never knew you ; depart from Me ye that work
eniquity, chap. vil. 22, 23. Also in Luke: Zhen shall ye begin
to suy, We have eaten and drunk in Thy presence, and Thou hast
taught in our streets. But He shail say, L tell you, I know you
not whence ye are ; depart from Me, all ye workers of iniquity,
chap. xiii. 26, 27. The same persons are understood also by
the five foolish virgins who had no oil in their lamps, and who
are thus described in Matthew: Afterwards came also the oth-
er virgins, saying, Lord, Lord, open to us. But He answered
and said, Verily, I say unto you, I know you not, chap. xxv
11,12. il in lamps, signifies the good of love in faith.

68

AND ITS HEAVENLY DOCTRINE. 120, 121

FROM THE ARCANA CCELESTIA.

440 uar they who do not know that all things in the universe
Lavo 1.lation to Trura and Goon, and to the conjunction of both,
tha, aujthing may be produced, do not know that all things of the
church have relation to Farra and Love, and to the conjunction of
both, that the church may be in man, n. 7752 to 7762, 9186, 9224.
That all things in the universe which are according to Divine order
have relatioa to good and truth, and to their conjunction, n. 2451,
3166, 4390, -1409, 5232, 7256, 10,122, 10,555. That truths are of
faith and gouds are of love, n. 4353, 4997, 7178, 10,867. This is the
reason that good and truth have been treated of in this doctrine;
wherefore from what has been adduced, conclusions may be drawn
respecting faivn and love; and it may be known what their quality
is when they are conjoined, and what it is when they are not con-
joined, by putting love in the place of good, and faith in the place
of truth, and making applications accordingly.

That they who do not know that all and singular things in man
have relation to the Unpersranpine and Wit, and to the conjunc-
- tion of both, in order that man may be man, do not know clearly
that all things of the church have relation to Fairy and Love, and
to the conjunciion of both, in order that the church may be with
man, n. 2231, 7/52, 7753, 7754, 9224, 9995, 10,122. That man has
two faculties, the understanding and the will, n. 641, 803, 3623,
3939. That the understanding is designed for receiving truths,
consequently the things of faith; and the will for receiving goods,
consequently the chings of love, n. 9300, 9950, 10,064. This is the
reason why the wil and understanding have been also treated of in
this doctrine; for from what has been adduced, conclusions may be
drawn respecting fanh and love, and it may be known what their
quality is when they are conjoined, and what it is when they are not
conjoined, by considering love as in the will, and faith as in the un-
derstanding.

That they who do uot know that man has an internal and an ex-
ternal, or an INTERNAL and exTeRNAL May, and that all things of
heaven have relation to the mternal man, and all things of the world
to the external, and that their conjunction is like the conjunction of
the spiritual world and the natural world, do not know what Spirrr-
uaL Parra and Spiriruau Love are, n. 4392, 5132, 8610. That
there is an internal and an external man, and that the internal is the
spiritual man, and the external the natural, n. 978, 1015, 4459, 6309,
9701 to 9709. That faith is so far spiritual, consequently so far
faith, as it is in the internal man; and love likewise, n. 1504, 3987,
8444. And that so far as the truths which are of faith are loved, so
far they become spiritual, n. 1594, 3987. This is the reason why
the internal and external man have been treated of, for from what has
been adduced, conclusions may be drawn respecting faith and love,
what their quality is when they are spiritual, and what when they
are not spiritual ; consequently how far they are of the church, and
how far they are not of the church.

121. That faith separate from love or charity is like the hght of

69

121 ; ON THE NEW JERUSALEM

winter, in which all things on earth are torpid, and no harvests,
fruits, or flowers, are produced ; but that faith with love or charity
is like the light of spring and summer, ‘n which all things flourish
and are produced, 2231, 3146, 8412, 3413. That the wintry light of
faith separate from charity is changed into thick darkness when light
from héaven flows in; and that they who are in that faith then come in-
to blindness and stupidity, n. 8412, 3413. That they who separate
faith from charity, in doctrine and life, are in darkness, consequently
in ignorance of truth, and in falses, for these are darkness, n. 9186.
That they cast themselves into falses, and into evils thence, n. 3325,
8094. The errors and falses into which they cast themselves, n. 4721,
4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. That the Word is
shut to them, n. 3773, 4783, 8780. That they do not see or attend
to all those things which the Lord so often spake concerning love
and charity, and concerning their fruits, or goods in act, concerning
which, n. 1017, 8416. That neither do they know what good is, nor
consequently what celestial love is, nor what charity is, n. 2507, 3603,
4126, 9995.

That faith separate from charity is no faith, n. 654, 724, 1162,
1176, 2049, 2116, 2340, 2349, 2419, 3849, 3868, 6348, 7039, -
7842, 9782. That such a faith perishes in the other life, n, 2228,
5820. That when faith alone is assumed as a principle, truths are
contaminated by the falsehood of the principle, n. 2433. That such
persons do not suffer themselves to be persuaded, because it is
against their principle, n. 2385. That doctrinals concerning faith
alone destroy charity, n. 6353, 8094. That they who separate faith
from charity were represented by Cain, by Ham, by Reuben, by the
first-born of the Egyptians, and by the Philistines, n. 8325, 7097,
7317, 8093. That they who make faith alone saving, excuse a life
of evil, and that they who are in a life of evil have no faith, because
they have no charity, n. 3865, 7766, 7778, 7790, 7950, 8094.
That they are inwardly in the falses of their own evil, although they
do not know it, n. 7790, 7950. That therefore good cannot be con
joined to them, n. 8981, 8983. That in the other life they are against
good, and against those who are in good, n. 7097, 7127, 7317, 7502
7945, 8096, 8313. That those who are simplein heart and yet wise,
Know what the good of life is, thus what charity is, but not what
faith separate is, n. 4741, 4754.

That all things of the church have relation to good and truth, con-
sequently to charity and faith, n. 7752,7758, 7754. That the church
's not with man before truths are implanted in his life, and thus be-
come the good of charity, n. 3310. That charity constitutes the
church, and not faith separate from charity, n. 809, 916, 1798, 1799,
1834, 1844. That the internal of the church is charity, n. 1899,
7755. Hence that there is no church where there is no charity, n.
4766, 5826. That the church would be one if all were regarded from
charity, although men might differ as to the doctrinals of faith and
the rituals of worship, n. 1286, 1316, 1798, 1799, 1834, 1844, 2385,
2982, 8267, 3451. How much of good would be in the church if
charity were regarded in the first place, and faith in the second, n.
6269, 6272. That every church begins from charity, but in process
of time turns aside to faith, and at length to faith alone, n. 1834,

(0

AND ITS HEAVENLY DOCTRINE. 121

1835, 2231, 4683, 8094. That there is no faith at the last tite of the
zhurch, because there is no charity, n. 1843. That the worship of
the Lord consists in a life of charity, n. 8254, 8256. That the qua-
lity of the worship is according to the quality of the charity, un. 2190.
That the men of the external church have an internal if they are in
charity, n. 1100, 1102, 1151, 1153. That the doctrine of the ancient
churches was the doctrine of life, which is the doctrine of charity,
and not the doctrine of faith separate, n. 2417, 2885, 3419, 3420,
4844, 6628, 7259 to 7262.

That the Lord inseminates and implants truth in the good of cha-
rity when he regenerates man, n. 2663, 2189, 8310. That otherwise
the seed, which is the truth of faith, cannot take root, n. 880. That
then goods and truths increase, according to the quality and quantity
of the charity received, n. 1016. That the light of a regenerate per-
son is not from faith, but from charity by faith, n. 854. That the
truths of faith, when man is regenerated, enter with the delight of
affection, because he loves to do them, and that they are reproduced
with the same affection, because the truths and the affection cohere,
n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893.

That they who live in love to the Lord, and in charity towards the
neighbor, lose nothing to eternity, because conjoined to the Lord;
but that it is otherwise with those who are in separate faith, n. 7506,
7507. That man remains such as is his life of charity, not such as
his separate faith, n. 8256. That all the states of delight of those
who have lived in charity, return in the other life, and increase im-
mensely, n. 823. That heavenly blessedness flows from the Lord
into charity, because into the very life of man; but not into faith
without charity, n. 2363. That in heaven all are regarded from
charity, and none from separate faith, n. 1258, 1394. That all are
associated in the heavens according to their loves, n. 7085. That
no one is admitted into heaven by thinking, but by willing good, n.
2401, 3459. That unless doing good is conjoined with willing good
and with thinking good, there is no salvation, neither any conjune-
tion of the internal man with the external, n. 3987. That the Lord,
and faith in him, are received by no others in the other life, than
those who are in charity, n. 2340.

That good is in a perpetual desire and consequent endeavor of
conjoining itself with truths, and charity with faith, n. 9206, 9207,
9495. That the good of charity acknowledges its own truth
of faith, and the truth of faith its own good of charity, n. 2429, 3101,
3102, 3161, 3179, 3180, 4358, 5407, 5835, 9637. That hence there
is a conjunction of the truth of faith and good of charity, con-
cerning which, n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368,
5365, 7623 to 7627, 7752 to 7762, 8530, 9258, 10,555. That their
conjunction is like a marriage, n. 1094, 2173, 2503. That the law
of marriage is that two be one, according to the Word of the Lord,
n. 10,130, 10,168, 10,169. So also faith and charity, n. 1094, 2173,
2503. That therefore faith which is faith, is, as to its essence,
charity, n. 2228, 2839, 3180, 9783. That as good is the esse of a
thing, and truth the existere thence, so also is charity the esse of a
church, and faith the existere thence, n. 3405, 3180, 4574, 5002,
9144. That the truth of faith lives from the good of char-ty, con

TL

191 ON THE NEW JERUSALEM

sequently, that a life according to the truths of faith is charity, n.
1589, 1947, 2579, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928,
9154, 9667, 9841, 10,729. That faith cannot exist but in charity,
and if not in charity, that there is no good in faith, n, 2261, 4368.
That faith is not alive with man when he only knows and thinks the
things of faith, but when he wills them, and from will does them, n.
9224.

That there is no salvation by faith, but by a life according to the
truths of faith, which life is charity, n. 379, 889, 2228, 4663, 4721.
That they are saved who think from the doctrine of their church
that faith alone saves, if they do what is just for the sake of justice,
and good for the sake of good, for thus they are in charity notwith-
standing, n. 2442, 3242, 3459, 8463, 7506, 7507. That if a mere
cogitative faith could save, all would be saved, n. 2364, 10,659.
That charity constitutes heaven with man, and not faith without it,
n. 8815, 3518, 3584, 9832, 10,714, 10,715, 10,721, 10,724. That in
heaven all are regarded from charity, and not from faith, n. 1258,
1394, 2364, 4802. That the conjunction of the Lord with man is
not by faith, but by a life according to the truths of faith, n. 9580,
10,143, 10,153, 10,310, 10,578, 10,645, 10,648. That the Lord is
the tree of life, the goods of charity the fruits, and faith the leaves,
n. 8427, 9337. That faith is the lesser Inminary, and good the
larger, n. 30 to 38. :

That the angels of the Lord’s celestial kingdom do not know
what faith is, so that they do not even name it, but that the angels
of the Lord’s spiritual kingdom speak of faith, because they reason
concerning truths, n. 202, 208, 837, 2215, 5246, 4448, 9166 10,786
That the angels of the Lord’s celestial kingdom say only, yea, yea
or nay, nay, but that the angels of the Lord’s spiritual kingdom rea-
sou whether it be so or not so, when there is discourse concerning
spiritual truths, which are of faith, n. 2715, 3246, 4448, 9166, 10,786,
where the Lord’s words are explained, Let your discourse be yea,
yea, nay, nay ; what is beyond these is from evil. Matt. v. 857. The
reason why the celestial angels are such, is, because they admit the
truths of faith immediately into their lives, and do not deposit thern
first in the memory, as the spiritual angels do; and hence the celes-
tial angels are in the perception of all things of faith, n. 202, 585,
597, 607, 784, 1121, 1387, 1898, 1442, 1919, 5113, 5897, 6367, 7680,
7877, 1521, 8780, 9935, 9995, 10,124.

That trust or confidence, which in an eminent sense is called sav-
ing faith, exists with those only who are in good as to life, conse-
quently, with those who are in charity, n. 2982, 4352, 4683, 4689,
7762, 8240, 9239 to 9245. That few know what that confidence is,
n. 8868, 4352.

What difference there is between believing those things which
are from God, and believing in God, n. 9239, 9243. That it is one
thing to know, another to acknowledge, and another to have faith,
n. 896, 4319, 5664. That*there are scientifics of faith, rationals of
faith and spirituals of faith, n. 2504, 8076. That the first thing is
the acknowledgment of the Lord, n. 10,083. That all which flows
mn with man from the Lord is good, n. 1614, 2016, 2751, 2882, 28838
2891, 2892, 2904, 6193, 7643, 9128.

72

AND ITS HEAVENLY DOCTRINE. 121, 122

That there is a persuasive faith, which nevertheless is not faith,
n. 2340, 2682, 2689, 3417, 3865, 8148.

That it appears from various reasonings as though faith were
prior to charity, but that this is a fallacy, n. 3324. That it may be
known from the light of reason, that good, consequently charity, is
ir the first place, and truth, consequently faith, in the second, n
6273. That good, or charity, is actually in the first place, or is the
first principle of the church, and truth, or faith, is in the second
place, or is the second principle of the church, although it appears
otherwise, n. 3324, 3325, 3330, 3336, 8494, 8589, 3548, 8556, 38570,
3576, 3603, 3701, 3995, 4337, 4610, 4925, 4926, 4928, 4930, 5351,
G256, 6269, 62 72, 6273, 8042, 8080, 10, 110. That the ancients dis-
puted concerning the first principle or first-begotten of the church,
whether it be faith or whether it be charity, n. 867, 2435, 3324.

122. That the twelve disciples of the Lord represented the church
as to all things of faith and charity in the complex, as did also the
twelve tribes of Israel, n. 2129, 3354, 3488, 3858, 6397. That Peter,
James, and John repr esented faith, chari ity, and the goods of charity
in their order, n. 3750. That Peter represented faith, n. 4738, 6000,
6073, 6344, 10,087, 10,580; and that John represented the goods
of charity, see the preface to the 18th and 22nd chapters of Genesis.
That there would be no faith in the Lord, because no charity, in
the last time of the church, was represented by Peter’s thrice deny-
ing the Lord before the cock crew the third time; for Peter there,
in a representative sense, is faith, n. 6000, 6073. That cock-crow-
ing, us well as twilight, signifies in the Word the last time of the
church, n. 10,134. “And that three or thrice, signifies what is com-
plete to the end, n. 2788, 4495, 5159, 5198, 10, 127. The likeis sig-
nified by the Lord’s saying to Peter, when Peter saw Jobn follow
the Lord, What is it to thee, Peter ? ‘follow thou me, John ; for Peter

said of John, What [is] this [man]? John xxi. 21, 22: n. 10,087.
That John lay on the breast of the Lord, because he represented
the good of charity, n. 3934, 10,081. That the good of charity con-
stitutes the church, is also signified by the words of the Lord from
the cross to John : Jesus saw his mother, and the disciple whom he
loved, who stood by, and he said to his mother, Woman, behold thy
son. and he said to that disciple, behold thy mother : and From that
hour that disciple took her to himself. John xix. 26,27. John sig-
nifies the good of charity, and woman and mother, the church; and
the whole passage signifies that the church will be where the good
of charity is; that woman in the Word means the church, see n.
252, 253, 749, 770, 3160, 6014, 7337, 8994. And likewise mother,
n. 289, 2691, 2717, 3703, 4257, 5580, 8897, 10,490. That all the
names of persons and places in the Word signify things abstractedly
from them n. 768 1888, 4310, 4442, 10 329.

73

123—125 ON THE NEW JERUSALEM

OF PIETY.

123. Many believe that spiritual life, or the life which leads
to heaven, coasists in prety, in evternal sanctity, and the re-
nunciation of the world; yet piety without charity, external
without internal sanctity, and a renunciation of the world
without a life in the world, do not constitute spiritual life.
Life truly spiritual consists in piety from charity; in external
sanctity from internal sanctity ; and in a renunciation of the
world during a life in the world. ;

124. Piety consists in thinking and speaking piously ; in
devoting much time to prayer; in behaving with becoming
humility during that time; in frequenting places of public wor-
ship, and attending devoutly to the discourses delivered there 5
in receiving the sacrament of the holy supper frequently every
year; and in a due observance of the various other parts of
Divine worship, according to the appointments of the church.
But the life of charity consists in cultivating good will towards
the neighbor, and endeavoring to promote his interest ; in being
guided in all our actions by justice and equity, good and truth,
and in this manner discharging every duty; in one word, the
lite of charity consists in the performance of uses. Divine
worship primarily consists in the life of charity, and secondarily
in that of piety ; he, therefore, who separates the one from the
other, that is, who lives in the practice of piety, and not at the
same time in the exercise of charity, does not worship God.
He thinks, indeed, of God, yet not from God, but from him-
self: he thinks of himself continually, and not at all of the
neighbor ; and even if he does think of the neighbor, it is with
disesteem, uniess he be like himself. He likewise thinks of
heaven as a reward, and he entertains in his mind the idea
of merit, and also the love of self, together with a contempt or
neglect of uses, and thus of the neighbor; while at the same
time he trusts in himself that he is blameless. Hence it may
be seen, that the life of piety, separate from the lite of charity,
is not the spiritual life which is essential to Divine worship.
See Matt. vi. 7, 8.

125 External sanctity is like external piety, and is not holy
with man, unless his internal be holy ; for the quality of man’s
internal determines that of his external, since the latter pro-
ceeds froin the former, as action from its cause: external sanc-
tity, therefore, without internal, is natural and not spiritual.
Hence it is that external sanctity is found with the evil as well
as with the good ; and they who place the whole of Divine wor-
ship in it, are, for the most part, extremely ignorant; that. is,
they are destitute of the knowledge of good and truth, which
yet form the real sanctities that are to be known, believed, and
loved, because they are from God, and God is in thei. Inter

v4

AND ITS HEAVENLY DOCTRINE. 126—128

nal sanctity, therefore, ccnsists in loving good and truth, jus-
tice and sincerity, for their own sakes. So far also as man thus
loves these, so far he is spiritual, and his worship is spiritual ,
because so far he is desirous of knowing them and of doing
them: but so far as he does not thus love them, he is natural,
and his worship is natural; and so far he is unwilling either
to know them or to do them. External worship, without m-
ternal, may be compared to the life of the respiration without
the life of the heart ; but external worship arising from inter-
nal may be compared to the life of the respiration conjoined
to the life of the heart.

126. Asregards a renunciation of the world: it is the opinion
of many, that to renounce the world, and to live in the spirit
and not in the flesh, means to reject all worldly concerns, es-
pecially riches and honors; to be continually engaged in pious
meditation on God, on salvation, and on eternal life; to devote
one’s whole life to prayer, to the reading of the Word, and the
perusal of pious books ; and to suffer self-inflicted pain. This,
however, is not what is meant by renouncing the world. To
renounce the world is to love God and to love the neighbor ;
and a man loves God when he lives according to his command-
ments ; and he loves the neighbor when he performs uses. In
order therefore that man may receive the life of heaven, it is
necessary that he should live in the world, and engage in the
varions offices and businesses of life. <A life of abstraction
from secular concerns is a life of thought and faith separate
trom a life of love and charity ; and in such a life, the princi-
ple which prompts man to desire and to promote the good of
the neighbor, must necessarily perish. When this is the case,
the spiritual life becomes like a honse without a foundation,
which either gradually sinks to the ground, or becomes fall
of clefts and chinks, or totters till it falls.

127. That to do good is to worship the Lord, appears from
the words of the Lord Himself: Therefore whosoever heareth
these sayings of Mine, and doeth them, I will liken him unto a
wise man who built his house upon a rock.—And every one
that heareth these sayings of Mine, and doeth them not, shall
be likened unto a foolish man who built his house upon the sand.
Matt. vii. 24, 27; Luke vi. 47, 48, 49.

128. From these particulars it may be clearly seen, that a
life of piety is valuable, and is acceptable to the Lord, so far
as a life of charity is conjoined with it ; for this is the primary,
and such as the quality of this is, such is that of the former.
Also, that external sanctity is of value, and is acceptable to
the Lord, so far as it proceeds from internal sanctity 5 for
such as the quality of this is, such is that of the former,
And also, that the renunciation of the world is of value, and
is acceptable to the Lord, so far as it is practised in the world ;

75

129 ON THE NzW JERUSALEM

for they renounce the world who remove the love of self ana
the world, and act justly and sincerely in every office, in every
business, and in every work, from an interior, thus from a hea-
venly origin; which origin dwells in a man’s life when he acts
rightly, sincerely, and justly because it is according to the
Divine laws.

FROM THE ARCANA CQCELESTIA.

129. Tuar a life of piety without a life of charity, is of no avail
[to salvation], but when united therewith conduces to it, n. 8252, et
seg. ‘That external sanctity without internal sanctity is not holy, n.
2190, 10,177. Of the quality of those in another life, who have lived
in external sanctity, and not from internal sanctity, n. 951, 952.

That there is an internal and external of the church, n. 1098.
That there is internal worship and external worship, and the quality
of each, n. 1083, 1098, 1100, 1151, 1153. That internals are what
constitute worship, n. 1175. That external worship without internal,
is no worship, n. 1094, 7724. That there is an internal in worship,
if man’s life is a life of charity, n. 1100, 1151, 1153. That man is

in true worship when he is in love and charity, that is, when he is’

in good of life, n. 1618, 7724, 10,242. That the quality of worship
is according to good, n. 2190. That essential worship consists in a
life according to the precepts of the church derived from the Word,
n. T7884, 9921, 10,143, 10,153, 10,195, 10,645.

That true worship is from the Lord with man, not from man him-
self, n. 10,203, 10,299. That the Lord desires worship from man for
the suke of man’s salvation, and not for the sake of his own glory, n.
4593, 8263, 10,646. That man believes that the Lord desires worship
for the sake of glory; but that they who thus believe know not what
Divine glory is, nor that it consists in the salvation of the human
race, Which man partakes of, when he attributes nothing to himself,
and when he removes his proprium by humiliation; because the
Divine is then first able to flow in, n. 4347, 4593, 5957, 7550, 8263,
10,646. That humiliation of heart with man exists from an ac-
knowledgment of himself, which is, that he is nothing but evil, and
that he can do nothing from himself; and from a consequent. ac-
knowledgment of the Lord, which is, that nothing but good is from
the Lord, and that he can do all things, n. 2327, 3994, 7478. That
the Divine cannot flow in except into an humble heart, since so far
us man is in humiliation, so far he is absent from his proprium, and
of consequence from the love of self, n. 83994, 43847, 5957. Hence
that the Lord does not desire humiliation for his own sake, but for
man’s sake, that man may be in a state for receiving the Divine, n.
4397, o907. That worship is not worship without humiliation, n.
2327, 2423, 8873. The quality of external humiliation without in-
ternal, n. 5420, 9377. The quality of humiliation of heart, which
is Internal humiliation, n. 7478. That humiliation of heart does no‘
exist with the evil, n. 7640.

76

AND ITS HEAVENLY DOCTRINE. 130—133

That they who have not charity and faith are in external worship
without internal worship, n. 1200. That it the love of self and of
the world reigns interiorly with man, his worship is external without
internal, however it may appear in its external form, n. 1182, 10,307,
10,308, 10,309. That external worship in which the love of self
reigns inwardly, as is the case with those who are of Babylon, is
profune, n. 1304, 1806, 1307, 1308, 1321, 1322, 1326. That to imi-
tate heavenly affections in worship, when man is in evils from the
love of self, is infernal, n. 10,309.

What the quality of external worship is when it proceeds from
internal, and when it does not, may be seen and concluded from
what has been said and adduced above concerning the Inrernau
and Exrernat Man.

Further particulars concerning those who renounce the world and
those who do not renounce it, their quality, and their lot in the other
life, may be seen in the work On Heaven anp He tt, under the fol-
lowing heads: Of the Rich and Poor in Heaven, n. 357 to 365; and
Of the Life that leads to Heaven n. 528 to 535.

OF CONSCIENCE.

180. Conscrence is formed in man from his religion, accord
ing to his inward reception of the same.

131. With the man who is a member of the church, con-
science is formed by means of the truths of faith derived from
the Word, or by teaching trom the Werd, according to the
reception of those truths in the heart; for when man knows
the truths of faith, and, after his own manner, assents to them,
and carries them into practice, he acquires conscience ; by
reception in the heart is meant reception in the will, for man’s
will is what is called the heart. Hence it is, that they who
have conscience speak from the heart in all that they say, and
act from the heart in all that they do. The mind of such per-
sons is simple or undivided, for they act in accordance with
what they understand, and believe to be true and good.

132. A conscience approaching nearer to perfection nay be
enjoyed by those who are more enlightened in the truths of
faith, and whose perception is clearer, than can be possessed
by others who are less enlightened, and whose perception is
obseure.

133. The real spiritual life of man resides in a true con-
science, for that is the proper abode of his faith conjoined to
charity. Hence, with those who possess it, to act from con-
science is to act from their own spiritual life, and to act con-
trary to conscience is to act contrary to that life. Hence also
it is, that such persons enjoy the tranquillity of peace and
internal happiness when they act according to the dictates of

cm

134—138 ON THE NEW JERUSALEM

conscience, and that they experience perturbation and pain ot
mind when these are disregarded. This mental pain is com-
inonly called remorse of conscience.

134. Man is endowed with a conscience of what is good,
and a conscience of what is just ; the conscience of good is that
of the internal man, and the conscience of what is just is that
of the external man. The former of these consists in acting
according to the precepts of faith from internal affection ;—the
latter, in acting according to civil and moral laws from external
affection. They who have the conscience of what is good, have
also the conscience of what is just ; and they who have only the
conscience of what is just, possess the means of obtaining the
conscience of what is good, and also do obtain it when they are
instructed.

135. Conscience, in those who are in charity towards the
neighbor, is the conscience of trnth, because it is formed by
means of the faith of truth; but in those who are in love to
the Lord, it is the conscience of good, because it is formed by
means of the love of truth ; the conscience of these is of a higher
order, and is called the perception of truth from good. Those
who possess the conscience of truth belong to the Lord’s spi-
ritual kingdom ; but those who possess the conscience of good,
which is superior, and is called perception, belong to the Lord’s
celestial kingdom.

186. The real nature of conscience shall now be illustrated
by examples. If one man be in possession of another’s pro-
perty whilst the other is ignorant of it, and thus have it in his
power to retain it without fear of the law, or the loss of honor
and reputation, and yet restores it to the other because it is not
his own, he has conscience; for in thus acting he does good for
its own sake, and acts justly for the sake of justice. Again:
a person has it in his power to obtain an oflice of distinction,
but knows that another person who is also a candidate for it
possesses talents that might qualify him for being more service-
able to his country, and on that declines the competition, he
has a good conscience. And so in all other cases.

137. From these instances it may be concluded of what
quality they are who are devoid of conscience ; they are known
from their being of an opposite description. Thus they who
for the sake of gain represent as just what is unjust, and as
good what is evil, and the contrary, have no conscience; nor,
indeed, do they know what conscience is; and if they are in-
structed respecting it, they do not believe, and some are even
unwilling to know. Such, then, is the quality of those who,
in all their transactions, have respect only to themselves and
the world.

138. Those who have not received conscience during their

abode in this world, cannot reccive it in the other life, and thue
Tod
8

ml

AND ITS HEAVENLY DOCTRINE. 139
cannot be saved. The reason of this is, that they have no
plane into which heaven, that is, the Lord through heaven,
may flow, and by means of which he may operate upon them,
and thus lead them to himself; for conscience is the plane and
receptacle of the influx of heaven.

FROM THE ARCANA -CCELESTIA.

139. ‘Or Conscrmncr. That they who have no conscience, do not
know what conscience is, n. 7490, 9121. That there are some who
augh at conscience, when they hear what it is, n. 7217. That some
believe that conscience is nothing; some that it is a sad, painful,
natural something, arising from bodily or worldly causes; and some,
that it is an effect of religion on the minds of the vulgar, n. 950.
That some know not that they have conscience, when yet they have
it, n. 2380.

That the good have conscience, but not the evil, n. 831, 965, 7490.
That they who are in love to God and in love towards their neighbor,
have conscience, n. 2380. That conscience chiefly resides with those
who are regenerated by the Lord, n. 977. That they who are in
truths alone, and not in a life according to them, lave nv conscience,
n. 1076, 1077, 1919. That they who do good from ratural good,
and not from religion, have no conscience, n. 6208.

That man’s conscience is derived from the doctrine of his church,
or from some religious principle, and is according tuereto, n. 9112.
That conscience is formed with man from those things which are of
his religion, and which he believes to be truths, n. 1077, 2053, 9113.
That conscience is an internal bond, by which man is obliged to
think, speak, and do good; and by which he is withheld from think-
ing, speaking, and doing evil; and this not for the sake of self and
the world, but for the sake of good, truth, justice, and uprightness,
n. 1919, 9120. That conscience is an internal dictate, suggesting
what ought to be done, and what ought not to be done, n. 1919,
1935. That conscience is in its essence a consvience of what is
true and right, n. 986, 8081. That the new will with the spiritual
vegenerate man is conscience, n. 928, 1023, 1043, 1044, 4299, 4328,
4493, 9115, 9596. That the spiritual life of man is from conscience,
n. 9117.

That there is a true conscience, a spurious conscience, and a false
conscience, concerning which, see n. 1033. That conscience is more
true, in proportion as it is formed from more genuine truths, n. 2053,
2063, 9114. That, in general, conscience is two-fold, interior and
exterior, and that interior conscience is that of spiritual good, which
in its essence is truth, and that exterior conscience is that of moral
and civil good, which in its essence is sincerity and justice, and, in
general, uprightness, n. 8042, 10,296.

That pain of conscience is anxiety of mind on account of injustice,
insine *rity, and any evil, which a man believes to be against God, and

79

139, 140 ON THE NEW JERUSALEM

against the good of the neighbor, n. 7217. That if anxiety is felt
when a man thinks evil, it is from conscience, n. 5470. ‘That pain of
conscience is an anguish felt on account of the evil which man does,
and also on account of the privation of good and truth, n. 7217. Since
temptation is a combat of truth and the false in the interiors of man,
and since in temptations there is pain and anxiety, that therefore
none are admitted into spiritual temptations, but those who have
conscience, n. 847.

That they who have conscience speak and act from the heart, n.
7935, 9114. That they who have conscience do not swear in vain,
2842, That they who have conscience are in interior blessedness
when they do what is good and just according to conscience, n. 9118.
That they who have conscience in the world, have conscience in the
other life, and are there amongst the happy, n. 965. That the influx
of heaven flows into conscience with man, n. 6207, 62138, 9122. That
the Lord governs the spiritual man by means of conscience, which
is an internal restraint to him, n. 1835, 1862. That they who have
conscience, have interior thought; but that they who have no con-
science, have only exterior thought, n. 1919, 1935. That they who
have conscience, think from the spiritual [principle], but that they
who have no conscience, think only from the natural [principle], n
1820. That they who have no conscience, are only external men,
mW. 4459. That the Lord governs those who have no conscience by
external restraints, which are all those things which are of the love
of self and of the world, and which consequently relate to the fear
of the loss of reputation, honor, office, gain, or wealth, and the fear
of the law, and of the loss of life, n. 1077, 1080, 1835. ‘That they
who have no conscience, and yet suffer themselves to be governed
by these external restraints, are capable of discharging the duties
of high offices in the world, and of doing good, as well as those who
have conscience; but the former do it in an external form, and from
external obligatiors; whereas the latter do it in an internal form,
and from internal ubligations, n. 6707.

That they who have no conscience would destroy conscience with
those who have it, n. 1820. That they who have no conscience in
the world, have no conscience in the other life, n. 965, 9122. Hence
that those who are in hell have no torment of conscience for their
evils in the world, n. 965, 9122.

Who and of what quality, and how troublesome, the scrupulously
conscientious are, and what they correspond to in the spiritual world,
n. 5386, 5724.

That they who are in the Lord’s spiritual kingdom, have conscience,
and that it is formed in their intellectual part, n. 863, 865, 875, 895,
vals, eee 1044, 1555, 2256, 4328, 4493, 5113, 6367, 8521, 9506,
9989, 9999, 10,124. That it is otherwise with those who are in the
Lord’s celestial kingdom, n. 927, 2256, 5113, 6367, 8521, 9935, 9995,
10,124.

1 140. Or Perception, That perception consists in seeing what
is true and good by influx from the Lord, n. 202, 895, 7680, 9128.
That perception exists only with those who are in the good of love
from the Lord to the Lord, n. 202, 371, 1442, 5227. That percep-

tion ial with those in heaven, who whilst they lived in the world

AND ITS HEAVENLY DOCTRINE. 140, 141

brought the doctrinals of the church which are derived from the
Word immediately into the life, and who did not first commit them
to memory ; that thus the interiors of their minds were formed to the
reception of the Divine influx ; and that thence their understanding
is in heaven in continual enlightenment, n. 104, 495, 503, 521, 536,
1616, 1791,5145. That they know innumerable things, and are im-
mensely wise, n. 2718, 9548. That they who are in perception, do
not reason concerning the truths of faith, and that if they reasoned
their perception would perish, n. 585, 1398, 5897. That they who
believe that they know and are wise from themselves, cannot have
perception, n. 1386. That the learned do not comprehend what
this perception is,—from experience, n. 1587.

That they who are in the Lord’s celestial kingdom, have percep-
tion; but they who are in the spiritual kingdom, have no percep-
tion, but conscience in its place, n. 805, 2144, 2155, 8081. That
they who are in the Lord’s celestial kingdom do not think from
faith, like those in the Lord’s spiritual kingdom, because they who
are in the celestial kingdom are in perception from the Lord of all
things of faith, n. 202, 597, 607, 784, 1121, 1387, 1398, 1442, 1919,
7680, 7877, 8780. Wherefore the celestial angels say concerning
the truths of faith only, Yea, yea, or Nay, nay, because they per-
ceive them and see them; but the spiritual angels reason concerning
the truths of faith, whether a thing be so or not, n. 2715, 3246, 4448,
9166, 10,786; where the words of the Lord are explained, Let your
discourse be Yea, yea, Nay, nay: what is beyond these is from evil,
Matt. v.37. That the celestial angels, because they know the truths
of faith from perception, are not even willing to name faith, n. 202,
337. The distinction between the celestial angels and the spiritual
angels, n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521,
9277, 10,295. Of the perception of those who were of the most
ancient church, which was a celestial church, n. 125, 597, 607, 784,
895, 1121, 5121.

That there is interior and exterior perception, n. 2145, 2171, 2831,
5920. That there exists in the world a perception of justice and
equity, but seldom a perception of spiritual truth and good, n. 2831,
5937, 7977. That the light of perception is altogether different
from that of confirmation; and that it is not like it, although it may
appear so to some persons, n. 8521, 8780.

OF LIBERTY.

141. Att liberty is the offspring of love; for what a man
loves he performs freely ; hence, all liberty originates in the
will ; for what a man loves he also wills: and because love and
will constitute the life of man, so also does liberty. Hence it
may readily be seen what liberty is, namely, that it is of the
love and the will, and thence of the life of man; whence it is
that what a man does from liberty, appears to him as if it pro-
ceeded from his very self.

[6] 81

3} -2—144 ON THE NEW JERUSALEM

142. When man does evil from liberty, it appears to him as
it it were liberty, when yet it is slavery, because it arises from
the love of self and of the world, and the love of these is from
hell: and, after death, such liberty is actually turned into
slavery, for then the man who has been led by it becomes a
degraded slave in hell. But when man does good trom liberty,
he does in reality enjoy liberty, because it proceeds from love
to the Lord and from love towards the neighbor, and the love
of these is from heaven. This liberty also remains with man
atter death, and then becomes liberty in the highest sense of
the word ; for he who has lived in it on earth, becomes in hea-
ven like a son in his father’s house. This the Lord teaches
where He says: “ Whosoever committeth sin is the servant of
sin. And the servant abideth not in the house for ever ; but
the son abideth for ever. If the Son therefore shall make you
Sree, ye shall be free indeed.” John vill. 34, 35, 36. Now, be-
eause all good is from the Lord, and all evil from hell, it fol-
lows, that true liberty consists in being led by the Lord, and
slavery in being led by hell.

143. Man has the liberty of thinking evil and falsity, and
ef doing the same, so far as he is not restrained by the laws,
in order that he may be capable of being reformed ; for goods
and truths must be implanted in his love and in his will, that
they may be incorporated with his life; and this cannot be
effected unless he have the liberty of thinking evil and falsity,
as well as good and truth. This liberty is granted to every man
by the Lord ; and so far as he rejects evil and falsity, when he
is thinking of good and truth, the Lord implants these in his
Jove and in his will, consequently in his life, and thus reforms
him. Now, whatever is inseminated in the mind while in a
state of liberty, remains; but what is inseminated by com-
pulsion does not remain, because it is not from the will of the
man himself, but from the will of him who compels. Hence,
also, it is, that worship performed from liberty is pleasing to
the Lord, and that worship from compulsion is not so; for the
former worship is from love, but the latter is not so.

144. Although the liberty of doing good and the liberty of
doing evil appear externally alike, they are as different and as
distant from each other as heaven is from hell. The liberty of
doing good also is from heaven, and is called heavenly liberty ;
but the liberty of doing evil is from hell, and is called infernal
liberty. So far as man is in the one state of liberty, so far he
is removed from the other ; for no man can serve two masters.
Matt. vi. 24. The same truth is also manifest from the fact,
that they who are in astate of infernal liberty think it compul-
sion and slavery not to be allowed to will evil and to think

ct their pleasure ; while, on the contrary, they who are

AND ITS HEAVENLY DOCTRINE. 145—148

in a state of ieavenly liberty abhor willing evil and thinking
falsity, and would feel tormented if compelled to do so.

145. And because acting from liberty appears to man like
acting from his proprium, heavenly liberty may hence be called
the heavenly proprium, and infernal liberty the infernal pro-
prium. The infernal proprium is that into which man is born,
and is evil; but the heavenly proprium is that into which man
is brought by regeneration, and is good.

146. From this it may clearly appear that Free Wit1 con-
sists in doing good from choice or will, and that they who suffer
themselves to be led by the Lord are in it; and they are led
by the Lord, who love good and truth for their own sakes.

147. Man may readily discern of what quality his liberty
is, from the nature of the delight which he experiences when
he thinks, speaks, acts, hears, and sees; for all delight is of
love.

FROM THE ARCANA CCELESTIA.

148. Tuar all liberty is of love or affection, for what a man loves,
he does freely, n. 2870, 3158, 8907, 8990, 9585, 9591. As liberty
is of love, that it is the life of every one, n. 2873. That there is hea-
venly liberty and infernal liberty, n. 2870, 2873, 2874, 9589, 9590.
That heavenly liberty is of the love of good and truth, n. 1947, 2870,
2872. And because the love of good and truth is from the Lord,
that being led by the Lord is true liberty, n. 892,.905, 2872, 2886,
2890, 2891, 2892, 9096, 9586, 9587 to 9591. That man by regene-
ration is introduced into heavenly liberty by the Lord, n. 2874,
2875, 2882, 2892. That man ought to possess liberty, that he may
be capable of being regenerated, n. 1987, 1947, 2876, 2881, 3145,
3158, 4031, 8700. That otherwise the love of good and truth can-
not be implanted in and appropriated to man, so as to appear his
own, n. 2877, 2879, 8700, 2880, 2888. That nothing is conjoined to
man which is done in compulsion, n. 2875, 8700. That if man could
be reformed by compulsion, all would be saved, n. 2881. That
compulsion is hurtful in reformation, n. 4031.

That worship from liberty is worship, but not worship from com-
pulsion, n. 1947, 2880, 7349, 10,097. That repentance should take
place in a free state, and that what is done in a forced state is of
no avail, n. 8392. What forced states are, n. 8392.

That man is allowed to act from the liberty of reason, in order
that good may be provided for him, and that therefore man is in the
liberty of thinking and willing, and even of doing evil, so far as the
laws do not forbid him, n. 10,777. That man is kept by the Lord
between heaven and hell, in equilibrium, that he may be in liberty
for the sake of reformation, n. 5982, 6477, 8209, 8907. That what
is inseminated in liberty remains, but not what is inseminated in
compulsion, n. 9588, 10,777. That therefore liberty is never taken

| 83

148, 149 ON THE NEW JERUSALEM

away from any one, n. 2876, 2881. That no one is compelled by
the Lord, n. 1937, 1947. How the Lord leads man by means of
liberty into good; that by means of liberty he turns him from evil,
and inclines him to good, so gently and tacitly that the man knows
no other than that all proceeds from himself, n. 9587.

That for a man to compel himself is from liberty, but not for him
to be compelled, n. 1937, 1947. That man ought to compel himself
to resist evil, n. 1937, 1947, 7914. And also to do good as from him-
self, but still to acknowledge that it is from the Lord, n. 2888, 2891,
2892, 7914. That man has a stronger liberty in the combats of
temptations, in which he conquers, since he then interiorly compels
himself to resist evils, although it appears otherwise, n. 1937, 1947,
2881. That there is liberty in every temptation, but that that
liberty is interiorly with man from the Lord; and that he therefore
combats and wills to conquer, and not to be overcome, which he
would not do without liberty, n. 1937, 1947, 2881. That the Lord
does this by means of an affection of truth and good impressed on
the internal man, the man himself being ignorant of it, n. 5044.

That infernal liberty consists in being led by the loves of self and
of the world, and their concupiscences, n. 2870, 2873. That they
who are in hell are unacquainted with any other liberty, n. 2871. That
heavenly liberty is as far from infernal liberty as heaven is from hell,
n. 2873, 2874. That infernal liberty in itself is slavery, n. 2884,
2890. Because it is slavery to be led by hell, n. 9586, 9589, 9590,
9591.

That ail liberty is as the proprium, and according to it, n. 2880.
That man receives a heavenly proprium from the Lord by regenera-
tion, n. 1937, 1947, 2882, 2883, 2891. The nature of the heavenly
proprium, n. 164, 5660, 8480. That this proprium appears to man
us his own, but that it is not his, but the Lord’s with him, n. 8497.
That they who are in this proprium are in true liberty, because true
liberty consists in being led by the Lord and his proprium, n. 892,
905, 2872, 2886, 2890, 2891, 2892, 4096, 9586, 9587, 9589, 9590,
9591.

149. That liberty originates from the equilibrium between heaven
and hell, and that man, without liberty, cannot be reformed, is shown
in the work On Heaven anp Hett, in the articles concerning that
equilibrium, n. 589—596, and concerning liberty, n. 597 to the end:
but for the sake of instruction respecting what liberty is, and to
show that man is reformed by means of it, I will here adduce the
following extracts from that work. “It has been shown, that the
equilibrium between heaven and hell is an equilibrium between the
good which proceeds from heaven and the evil which proceeds from
hell; and that, consequently, it is a spiritual equilibrium, which, in
its essence, is freedom. The reason that spiritual equilibrium is,
in its essence, freedom, is, because it is an equilibrium between good
and evil, and between truth and falsity, which are spiritual things;
wherefore, the power of willing either good or evil, and of thinking
either truth or falsity, and of choosing the one in preference to the
other, is the liberty of which we are here treating. This liberty is
given to every man by the Lord, nor is it ever taken away from
him. a its origin indeed, it does not belong to man, but to the

AND ITS HEAVENLY DOCTRINE 149

Lord, it being from the Lord; but, nevertheless, it is given to man,
together with life, as his own: and it is given him to this end,—that
he may be capable of being reformed and saved; for without free-
dom there can be no reformation and salvation. Every one who
takes any rational view of things may see, that man is at liberty to
think either ill or well, sincerely or insincerely, justly or unjustly ;
and also, that he is at liberty to speak and to act well, sincerely,
and justly, but is withheld from speaking and acting ill, insincerely,
and unjustly, by spiritual, moral, and civil laws, by which his ex-
ternal is kept in bonds. From these facts it is evident, that the
spirit of man, which is that which thinks and wills, is in the enjoy-
ment of liberty; but that his external, which is what speaks and
acts, is not, except in conformity with the above-mentioned laws.
The reason that man would not be capable of being reformed, un-
iess he were in the enjoyment of liberty, is, because he is born into
evils of all kinds. These must be removed, in order that he may be
saved: and they cannot be removed, unless he sees them in himself,
and acknowledges them; and afterwards ceases to will them, and
at length holds them in aversion. It is then that they are first re-
moved. This could not be accomplished, unless man possessed in
him good as well as evil; for he is capable, from good, of seeing
evils, but not, from evil, of seeing goods. The spiritual goods which
man is capable of making objects of his thoughts, he learns, from his
infancy, by reading the Word and hearing sermons; and he learns
moral and civil goods by living in the world. This is the first rea-
son why man ought to be in the enjoyment of liberty. Another is,
that nothing is appropriated to man, but what he does from an
affection that is proper to his love: other things may indeed enter
his mind, but no further than into his thought: nothing else enters
into his will: and what does not enter into the will, also, does not
become his own: for the thought draws its materials from the me-
mory, but the will from the life itself. Nothing that man ever does
or thinks is free, but what proceeds from his will, or, what is the
same thing, from an affection belonging to his love. Whatever a
man wills or loves, he does freely; in consequence of which, a man’s
liberty, and the affection which is that of his love or of his will, are
one: on which account, therefore, man must be in the enjoyment
of freedom, in order that he may be capable of being affected by
truth and good, or of loving them, and that they may become, in
consequence, as if they were his own. In one word, whatever does
not gain admission to man in a state of freedom, does not remain
in him, because it is not an object of his love or of his will; and
whatever is not an object of a man’s love or will does not belong to
his spirit: for the esse of the spirit of man is his love or will. We
use the terms ‘his love or will,’ because what a man loves, he also
wills. These then are the reasons, that a man cannot be reformed,
except he is in a state of liberty. In order that man may be in a
etate of liberty, as necessary to his being reformed, he is connected,
as to his spirit, with heaven and with hell: for spirits from hell, and
angels from heaven, are attendant on every man. By the spirits
from hell, man is held in his evil; but by the angels from heaven,
he is held in good by the Lord. Thus he is preserved in spiritual
85

150—154 ON THE NEW JERUSALEM

equilibrium, that is, in freedom. That angels from heaven, and
spirits from hell, are adjoined to every man, may be seen in the
Section on the Conjunction of Heaven with the Human Race r.
291—302.”

OF MERIT.

150. Tury who do good with a view to merit are not infiu-
enced by the love of good, but by the love of reward ; for they
who are desirous of merit are also desirous of reward : and they
who thus act, have respect to the reward, in which, and notin
good, they place their delight. Such, therefore, are not spi
ritual men, but natural.

151. To do good which is really such, man must act from
the love of good, and thus for the sake of good. They whoare
influenced by this love are unwilling so much as to hear of
merit : for they love to do good, and havea lively perception of
satisfaction in doing it ; and, on the contrary, they are grieved
when it is supposed by any one that what they do has respect
to any selfish motive. They are like those who do good to their
friends for the sake of friendship, to a brother for the sake of
brotherhood, to a wife and children for their own sake, to their
country for their country’s sake, and thus from friendship and
love. They who think rightly also say and insist, that the good
which they do is not for their own sakes, but for the sake of
those to whom it is done.

152. They who do good for the sake of reward, do not act
from the Lord, but from themselves ; they regard themselves in
the first place, inasmuch as they regard their own good; the
good of the neighbor, that is, of their fellow-citizens, of human
society, of their country, and the church, they regard in no
other light than as means to this end. Hence it is that the
good of self-love and of the love of the world, is latent in the
good of merit, which good is from man, and not from the
Lord ; and all good which is from man is not good ; nay, so far
as self and the world are latent in it, it is evil.

153. Genuine charity and faith entirely disclaim all ‘merit ;
for the delight of charity is good itself, and the delight of faith
is truth itself; they, therefore, who are in such charity and
faith, know what the nature of non-meritorious good is, but not
they who are not in charity and faith.

154. The Lord Himself plainly teaches that man is not to
do good for the sake of reward, where He says: “Mor if ye
love them that love you, what thank have ye ? for sinners also love
those that love them. But love ye your enemies, and do good, and
Men EU LOr nothing again ; and your reward shall be great,

AND ITS HEAVENLY DOCTRINE. . 155—158

and ye shall be the children of the Highes:.” Luke vi. 32, 35.
That man cannot of himself do good that is really good, the
Lord teaches in John: “ A man can receive nothing except it be
given him from heaven,” chap. ili. 27. And again, Jesus saith :
“As the branch cannot bear fruit of itself except it abide in the
vine, no more can ye, except ye abide in Me. L am the vine, ye
are the branches. He that abideth in Me, and I in him, the
same bringeth forth much fruit ; for without Me ye can do
nothing,” chap. xv. 4, 5.

155. Since all good and truth are from the Lord, and no-
thing from man ; and since good that comes from man is not
good in reality, it plainly follows, that no merit belongs to man,
but that all writ is due to the Lord alone. The merit of the
Lord consists in this, that by His own power He has effected
the salvation of the human race; and also, that He saves those
who do good from Him. ence it is that, in the Word, he to
whom the merit and righteousness of the Lord are ascribed is
called righteous ; and he to whom are ascribed his own righte-
ousness and the merit of self, is called unrighteous.

156. The delight which is inherent in the love of doing good
without any view to reward, is itself an eternal reward; for
heaven and eternal happiness are inseminated into that good
by the Lord.

157. They who think and believe that those who do good
will enter heaven, and that man must do good in order to
enter, do not view reward as an end, neither do they place
merit in works ; for even they who do good from the Lord both
think and believe so; but they who, while they thus think,
believe, and act, are not influenced by the love of good for its
own sake, have respect to reward as an end, and consider their
works as meritorious.

FROM THE ARCANA -CCELESTIA.

158. Tuat merit and justice belong to the Lord alone, n. 9715,
9979. That the merit and justice of the Lord consist in his having
saved the human race by his own proper power, n. 1813, 2025, 2026,
2027, 9715, 9809, 10,019. That the good of the Lord’s justice and
merit is the good which reigns in heaven, and is the good of his Di-
vine Love from which he saved mankind, n. 9486, 9986. That no
man can of himself become just, nor claim it by any right, n. 1813.
The quality of those in the other life who claim Justice to themselves,
n. 942, 2027. That in the Word, the man to whom the justice and
merit of the Lord are ascribed, is called just; and the man to whom
self-justice and merit are ascribed. unjust, n. 5069, 9263. That who-
ever is once just from the Lord, will be continually just from him ;
for justice never becomes our own, bat is continually from the Lord,

87

158 ON THE NEW JERUSALEM

n. 8648. That they who believe in the justification taught ir the

church, know little of regeneration, n. 5398.

That man is so far wise as he ascribes all goods and truths to the
Lord, and not to himself, n. 10,227. That as all real good and truth
are from the Lord, and none from man, and as good from man is not
good, it follows that merit belongs to no man, but to the Lord alone,
n. 9975, 9981, 9988. That they who enter heaven put off all merit
of their own, n. 4007. And that they do not think of reward for the
good they have done, n. 6478, 9174. That they who think from
inerit so far do not acknowledge all things to be of mercy, n. 6478,
9174. That they who think from merit, think of reward and remu-
neration, and that therefore to will to merit is to will to be remuner-
ated, n. 5660, 68392, 9975. That such persons cannot receive hea-
ven, n. 1835, 9977, 8478. That heavenly happiness consists in the
affection of doing good without regard to remuneration, n. 6388,
6478, 9174, 9984. That in the other life so far as any one does good
without regard to remuneration, so far blessedness flows in, in an
uugmented degree from the Lord; and that the same is immediately
dissipated when remuneration is thought of, n. 6478, 9174.

That good is to be done without regard to remuneration, n. 6392,
6478. Illustrated, n. 9981. That genuine charity is without any
thing meritorious, n. 2340, 2373, 2400, 3887, 6388 to 6393. Be-
vause it is from love, thus from the delight of doing good, n. 5816,
3887, 6388, 6478, 9174, 9984. That reward in the Word, means
delight and blessedness in doing good to others without reward, and
that this delight and blessedness is felt and perceived by those who
ure in genuine charity, n. 3816, 3956, 6388.

That they who do good for the sake of reward, love themselves
and not the neighbor, n. 8002, 9210. That mercenaries, in the
spiritual sense of the Word, mean those who do good for the sake
of reward, n. 8002. They who do good for the sake of remuneration,
in the other life desire to be served, and are never contented, n. 6593.
That they despise the neighbor, and are angry at the Lord himself,
because they do not receive a reward, saying that they have merited
it, n. 9976. That they who have separated faith from charity, in the
other life make their faith, and also the good works which they have
done in an external form, thus for the sake of themselves, meritori-
ous, n. 2573. Further particulars respecting the quality of those
in the other life who have placed their merit in works, n. 942, 1774,
1877, 2027. That they are there in the lower earth, and appear to
themselves to cut wood, n. 1110, 4948, 8740. Because wood, es-
pecially Shittim wood, signifies the good of merit in particular, nr.
2784, 2812, 9472, 9486, 9715, 10,178.

That they who have done good for the sake of remuneration, are
servants in the Lord’s kingdom, n. 6389, 6390. That they who
place merit in works, fall in temptations, n. 2273, 9978. That they
who are in the loves of self and of the world, do not know what itis
to do good without a view to remuneration, n. 6392.

88

AND ITS HEAVENLY DOCTRINE. 159- -165

OF REPENTANCE, AND THE REMISSION OF SINS.

159. He who would be saved must contess his sins, and do
the work of repentance.

160. Zo confess sins is to know evils, to perceive them in
oneself, to charge oneself with their guilt, and to condemn
oneself on account of them. When this is done in the presence
of God, it constitutes the confession of sins.

161. Zo perform the work of repentance, is to abstain from
sins atter they have been confessed, and supplication has been
made for their remission, from humility of heart ; and to live in
newness of life, according to the precepts of charity and
faith.

162. The man who makes only a general acknowledgment
that he is a sinner, charging himself as guilty of all evils, and
yet does not examine himself, that is, does not really see his
own sins, may indeed make confession, but not the confession
of repentance; for such a person, because he does not know
his own evils, lives in the practice of them afterwards, just as
he had done before.

163. He who lives in the practice of charity and faith, per-
forms the work of repentance daily ; he reflects on the evils
that adhere to him, acknowledges them, guards against them,
and supplicates the Lord for aid to resist them. For man, of
himself, continually lapses into evil, but is continually raised by
the Lord, and led to good. Such is the case with those who
are in good ; but they whoare in evil lapse continually, and are
also continually raised by the Lord ; but they are only withheld
from falling into the most dreadful evils, to which, of themselves,
they tend with all their might.

164. The man who examines himself for the purpose of
doing the work of repentance, must closely examine the thoughts
and intentions of his will, and must thence infer what he would
do, were he permitted, that is, if not restrained by the fear of
the laws, and the loss of reputation, of honor, and of gain; for
the evils of man reside in his thoughts and intentions, and trom
these proceed all the evil actions which he commits in the body
This is self-examination. But they who do not examine their
evils of thought and will, cannot do the work of repentance ;
for they both think and desire afterwards as they did before ;
and to will or desire evil is virtually to do it.

165. Repentance which consists merely in words, and does
not affect the life, is not repentance ; neither are sins remitted
by such repentance, but only by repentance of life. Sins are
indeed continually remitted to man by the Lord, for the Lord
is mercy itself; but still they adhere to man, however he may
think they are remitted, nor are they removed fiom him but by

SY

166—169 ON THE NEW JERUSALEM

a life according to the precepts of true faith. So far as man
lives according to those precepts, so far his sins are removed :
and so far as they are removed, so far they are remitted.

166. It is commonly supposed that, when sins are remitted,
they are wiped away, or washed off, as filth is by water ; but
sins are not wiped away, but removed, that is, man is withheld
from them when he is kept in good by the Lord; and when
this is the case, it appears to him as if he were without his sins,
thus as if they were wiped away. And so far as man is re-
formed, so far he is capable of being kept in good. How this
reformation is effected will be shown in the following chapter
on regeneration. He who supposes that sins are remitted in
any other way, is greatly deceived.

167. The evidences that accompany the remission, that is,
the removal, of sins, are the following. They whose sins are
remitted experience a delight in worshiping God for His own
sake, and in serving the neighbor for the sake of the neighbor ;
—in doing good for the sake of good, and in speaking truth for
the sake of truth. Such persons disclaim all merit in the exer-
cise of their charity and faith ; they are utterly averse to all
evils, as enmity, hatred, revenge, adultery, and not only do
they shun them, but they abhor the very thought of them con-
nected with any intention. But the evidences that sins are not
remitted, or removed, are these. They whose sins are not re-
mitted do not worship God for His own sake, nor serve the
neighbor for his own sake ; thus they do not do good and speak
truth for the sake of good and truth, but for the sake of them-
selves and the world. They claim merit on account of their
deeds: they perceive nothing undelightful in evils, such as
enmity, hatred, revenge, and adultery ; and, inflamed with these
lusts, they cherish the thought of them in all licentiousness.

168. The repentance which takes place in a state of free-
dom is effectual, but that which is produced in a state of com-
pulsion is not so. A state of compulsion is that arising from
sickness, or dejection of mind induced by misfortunes; from
the expectation of imminent death ; and, in short, from any
state of tear which takes away the free use of reason. A wicked
man, in a state of compulsion, may promise repentance, and
perform good actions; but as soon as he regains a state of free-
dom, he returns to his former life of evil. With a good man
the case is otherwise.

169. When a man has examined himself, acknowledged his
sins, and done the work of repentance, he must continue stead-
fastly persevering in the practice of what is good, even to the
end of his life. For should he afterwards relapse into his former
evil lite, and embrace it, he becomes guilty of profanation ; since
he then conjoins evil with good, and his latter state becomes
ae the former ; according to the words of the Lord:

AND ITS HEAVENLY IOCTRINE. 176

‘ When the unclean spirit is gone out of a man, he walketh
through dry places, seeking rest, and findeth none. Then he
saith, I will return into my house from whence I came out ;
and when he is come, he findeth tt empty, swept, and garnished.
Then goeth he, and taketh with himself seven other spirits more
wicked than himself, and they enter in and dwell there ; and the
last state of that man is worse than the first.” Matt. xii. 48,
44, 45.

FROM THE ARCANA CCELESTIA.

170. Or Sin or Evil. That there are innumerable kinds of evil
and the false, n. 1188, 1212, 4818, 4822, 7574. That there is evil
from the false, that there is the false from evil, and evil and the false
again from thence, n. 1679, 2243, 4818. The nature and quality of
the evil of the false, n. 2408, 4818, 7272, 8266, 8279. The nature
and quality of the false of evil, n. 6859, 7272, 9304, 10,302. Of
blameable evils, and of those which are not so blameable, n. 4171,
4172. Of evils from the understanding and of evils from the will, n.
9009. The difference between transgression, iniquity, and sin, n.
6563, 9156.

That all evils adhere to man, n. 2116. That evils cannot be taken
away from man, but that man can only be withheld from them, and
kept in good, n. 865, 868, 887, 894, 1581, 4564, 8206, 8393, 8988,
9014, 9333, 9446, 9447, 9448, 9451, 10,057, 10,059. That to be
withheld from evil and kept in good, is effected by the Lord alone,
n. 929, 2406, 8206, 10,059. That thus evils and sins are only removed,
and that this is successively effected, n. 9334, 9335, 9536. That this
is done by the Lord by means of regeneration, n. 9445, 9452, 9453,
9454, 99388. That evils shut out the Lord, n. 5696. That man
ought to abstain from evils, that he may receive good from the Lord,
n. 10,109. That good and truth inflow in proportion as man is with-
held from evils, n. 2388, 2411, 10,675. That to be withheld from
evil and kept in good, constitutes remission of sins, n. 8391, 8393,
9014, 9444 to 9450. The signs whether sins are remitted or not, n.
9449, 9450. That it isa consequence of the remission of sins to
look at things from good and not from evil, n. 7697.

That evil and sin are a separation and turning away from the
Lord; and that this is signified by evil and sin in the Word, n. 4997,
5229, 5474, 5746, 5842, 9346; that they are and signify a separation
and aversion from good and truth, n. 7589. That they are and sig-
nify what is contrary to Divine order, n. 4839, 5076. That evil is
damnation and hell, n. 3513, 6279, 7155. That it is not known what
hell is, unless it be known what evil is, n. 7181. That evils are as
it were heavy, and fall of themselves into hell; and so also falses
that are from evil, n. 8279, 8298. That it is not known what evil is
anless it be known what the love of self and the love of the world
are, n. 4997, 7178, 8317. That all evils are from those loves, a

dt

171 ON THE NEW JERUSALEM

1307, 1308, 1821, 1594, 1691, 3413, 7255, 7376, 7480, 7488, 8918,
9335, 9348, 10,038, 10,742.

That all men whatever are born into evils of every kind, their pro-
prium being nothing but evil, n. 210, 215, 731, 874, 875, 876, 987,
1047, 2307, 2308, 3518, 3701, 3812, 8480, 8590, 10,283, 10,284,
10,731. That man must therefore be born again or regenerated,
in order to receive a life of good, n. 8701.

That man casts himself into hell when he does evil from consent,
afterwards from purpose, and at last from delight, n. 6203. That
they who are in evil of life, are in the falses of their own evil,
whether they know it or not, n. 7577, 8064. That evil would not
be appropriated to man, if he believed, as is really the case, that all
evil is from hell, and all good from the Lord, n. 6206, 4151, 6324,
6325. hat in the other life evils are removed from the good and
goods from the evil, n. 2256. That all in the other life are let into
their interiors, thus, the evil into their eviis, n. 8870.

That in the other life evil contains its own punishment, and good
its own reward, n. 696, 967, 1057, 6559, 8214, 8223, 8226, 9049.
That man is not punished in the other life for hereditary evils, as
he is not to blame for these, but for his actual evils, n. 966, 2308.
That the interiors of evil are foul and filthy, however they may ap-
pear otherwise in an external form, n. 7046.

That evil is attributed in the Word to the Lord, and yet nothing
but good proceeds from Him, n. 2447, 6073, 6992, 6997, 7553, 7633,
7677, 7926, 8227, 8228, 8632, 9306. So also anger, n. 5798, 6997,
8284, 8483, 9306, 10,431. Why it is so said in the Word, n. 6073,
6992, 6997, 7643, 7632, 7679, 7710, 7920, 8282, 9009, 9128.
What is signified by bearing iniquity, where it is predicated of the
Lord, n. 9937, 9965. That the Lord turns evil into good with the
good who are infested and tempted, n. 8631. That to leave man
from his own liberty to do evil, is permission, n. 1778. That evils
and falses are governed by the laws of permission by the Lord; and
that they are permitted for the sake of order, n. 7877, 8700, 10,778.
That the permission of evil by the Lord is not as of one who wills,
but as of one who does not will, but who cannot bring aid on ac-
count of the end, n. 7877.

171. Of the False. That there are innumerable kinds of the false,
namely, as many as there are evils, and that evils and falses are ac-
cording to their origins, which are many, n. 1188, 1212, 4729, 4822,
7574. That there is a false from evil, or the false of evil; and that
there is an evil from the false, or the evil of the false; and a false
again from thence, n. 1679, 2243. That from one false that is as-
sumed as a principle, falses flow in a long series, n. 1510, 1511, 4717,
4721. That there is a false from the desires of the love of self and
of the world; and that there is a false from the fallacies of the
senses, n. 1295, 4729. That there are falses of religion; and that
there are falses of ignorance, n. 4729, 8318, 9258. That there is a
false which contains good, and a false which contains no good, n.
2863, 9304, 10,109, 10,302. That there is what is falsified, n. 7318,
7319, 10,648.

The quality of the false of evil, n. 6359, 7272, 9304, 10,302. The
quality of the evil of the false, n. 2408, 4818, 7272, 8266, 8279.

92

AND ITS HEAVENLY DOCTRINE. 1(¢2

That the falses derived from evil appear like mists and impure
waters over the hells, n. 8217, 8188, 8148. That such waters signify
falses, n. 739, 790, 7307. That they who are in hell speak falses
from evil, n. 1695, 7351, 7352, 7357, 7392, 7698. That they who
are in evil cannot do otherwise than think what is false when they
think from themselves, n. 7437.

That there are falses of religion which agree with good, and falses
which disagree, n. 9258. That falses of religion, if they do not dis-
agree with good, do not produce evil but with those who are in evil
of life, n. 8318. That falses of religion are not imputed to those
who are in good, but to those who are in evil, n. 8051, 8149. That
every false may be confirmed, and then appear like truth, n. 5033,
6865, 8521, 8780. That care should be taken lest falses of religion
be confirmed, since the persuasion of the false principally arises from
thence, n. 845, 8780. How hurtful the persuasion of the false is,
n. 794, 806, 5096, 7686. That a persuasion of the filse is perpetu-
ally exciting such things as confirm falses, n. 1510, 1511, 2475.
That they who are in the persuasion of the false are inwardly bound,
n. 5096. That in the other life, they who are in a strong persuasion
of the false, when they approach others, close up the rational [prin-
ciple], and as it were suffocate them, n. 3895, 5128.

That truths which are not genuine, and also falses, may be con-
sociated with genuine truths; but falses which contain good, and
not falses in which is evil, n. 3470, 5471, 4551, 4552, 7344, 8149,
9298. That falses which contain good, are received by the Lord as
truths, n. 4736, 8149. That the good which has its quality from
the false is accepted by the Lord, if there is ignorance, and therein
innocence, and a good end, n. 7887.

That evil falsifies truth, inasmuch as it draws aside and applies
truth to evil, n. 8044,8149. That truth is said to be falsified, when
it is applied to evil by confirmations, n. 8602. That falsified truth
is contrary to truth and good, n. 8602. For further particulars re-
specting the falsification of truth, see n. 7318, 7319, 10,648. |

172. Of profanity and profanation, spoken of above at n. 169.
That profanation is a commixion, in man, of good and evil, as also
of truth and the false, n. 6348. That none can profane goods and
truths, or the holy things of the church and the Word, except those
who first acknowledge, believe, and still more live according to
them, and afterwards recede from and deny their faith, and live to
themselves and the world, n. 593, 1008, 1010, 1059, 3398, 3895,
4289, 4601, 10,284, 10,287. That he who believes truths in his child-
hood, and afterwards does not believe them, commits profanation
slightly ; but that he who confirms truths in himself after that period,
and then denies them, commits profanation grievously, n. 6960, 6963,
6971. That they who believe truths, and live evilly, commit pro-
fanation; as also they who do not believe truths, and live holily, n.
8082. That if man, after repentance of heart, relapses to his former
evils, he commits profanation, and that then his latter state is worse
than his former, n. 8394. That those in the Christian world who
defile the holy things of the Werd by unclean thoughts and dis-
courses, commit profanation, n. 4050, 5390. That there are various
kinds of profanation, n. 10,287.

93

172 ON THE NEW JERUSALEM

That they who do not acknowledge holy things cannot profane
them, still less they who do not know them, n. 1008, 1010, 1059,
9188, 10,284. That they who are within the church, are capable
of profaning holy things, but not they who are out of it, n. 2051.
That the Gentiles, being out of the church, and not having the
Word, cannot commit profanation, n. 1327, 1328, 2051, 2081. That
neither can the Jews profane the holy interior things of the Word
und the church, because they do not acknowledge them, n. 6963.
That thus interior truths were not revealed to the Jews, for if they
had been revealed and acknowledged, they would have profaned
them, n. 3398, 3488, 6963. Profanation is meant by the words of
the Lord above quoted at n. 169: When the unclean spirit goes out
of a man, he walks through dry places, seeking rest, but finding
none; then he saith, I will return into my house from whence I went
out ; and when he comes and finds it empty, and swept, and garnish-
ed, then he goes away, and takes to himself seven other spirits worse
than himself, and entering in they dwell there, and the latter things
of the man become worse than the first. Matt. xii. 48, 44,45. The
unclean spirit going out of a man, signifies the repentance of him
who is in evil; his walking through dry places and not finding rest,
signifies, that, to such a person, a life of good is of that quality;
the house into which he returned, and which he found empty, swept,
and garnished, signifies the man himself and his will, as being with-
out good. The seven spirits which he took to himself and with
whom he returned, signify evil conjoined to good; his state then
being worse than his former, signifies profanation. This is the in-
ternal sense of these words, for the Lord spoke by correspondences.
The same thing is meant by the words of the Lord to the man
whom He cured at the Pool of Bethesda: Behold, thou art made
whole; sin no more, lest a worse thing come unto thee, John v. 14.
Also by these words of the Lord: He hath blinded their eyes, and
hardened their heart; that they should not see with their eyes, nor
understand with their heart, and be converted, and I should heal
them, John xii. 40; where to be converted and healed, signifies to
commit profanation, which takes place when truth and good are
acknowledged, and afterwards rejected; which would have been
the case if the Jews had been converted and healed.

That the lot of profaners in the other life is the worst of all, be-
cause the good and truth which they have acknowledged remain,
and also the evil and the false; and because they cohere, a tearing
asunder of the life takes place, n. 571, 582, 6348. That the greatest
care is therefore taken by the Lord, to prevent the commission of
profanation, n. 2426, 10,384. That therefore man is withheld from
acknowledgment and faith, if he cannot remain therein to the end
of life, n. 8398,4402. That on this account also man is rather kept
in ignorance, and in external worship, n. 801, 302, 303, 1327, 1328.
That the Lord also stores up the goods and truths which mar has
received by acknowledgment, in his interiors, n. 6595.

That lest interior truths should be profaned, they are not reveal-
ed before the church is at its end, n. 3398, 3399. Wherefore the
Lord came into the world, and opened interior truths, when the
vhurch was wholly vastated, n. 3398. See what is adduged on this

NES

AND ITS HEAVENLY DOCTRINE. 1738—177

subject in the work On rue Last Jepement ann tHe Destruction
or Bayon, n. 73, 74.

That in the Word, Babel signifies the profanation of good, and
Chaldea, the profanation of truth, n. 1182, 1283, 1295, 1304, 1306,
1307, 13808, 1821, 1822, 1826. That these profanations correspond
to the prohibited d2grees, or foul adulteries, spoken of in the Word,
n. 6348. That profanation was represented in the Israelitish and
Jewish church by eating blood, wherefore this was so severely pro-
hibited, n. 1003.

Ol’ REGENERATION.

173. Tae man who does not receive spiritual life, that is,
who is not born anew by the Lord, cannot enter heaven. This
the Lord plainly teaches in John: Verily, verily, I say unte
thee, except a ian be born again, he cannot see the kingdom of
God: - iii. 3.

174. Man is not born of his parents into spiritual life, but
only into natural life. The spiritual life of man consists in
loving God above all things, and in loving the neighbor as
himself, and this according to the precepts which the Lord has
taught in the Word; but natural life consists in loving our-
selves and the world more than the neighbor, yea, move than
God himself.

175. Every man is born of his parents into the evils of
self-love and of the love of the world; for every evil, which
by habit has, as it were, contracted to itself a nature, is trans-
mitted to the offspring. In this way evil descends successively
from parents, from grandfathers, and from other ancestors,
in a long series backwards ; and the derivation of evil becomes
at length so great, that the whole of man’s proper life is
nothing but evil. This continuous derivation of evil cannot be
broken and altered, except by a life of faith and charity from
the Lord.

176. Man is continually inclining to that which he derives
from his hereditary nature, and lapsing into it ; hence he con-
firms that evil in himself, and also supcradds many more evils
of himself. These evils are altogether contrary to spiritual life,
and destroy it; so that unless man receives a new life, which is
epiritual life, from the Lord,—unless he is conceived anew,
born anew, and educated anew,—in a word, created anew, he
must be damned; for his will and thoughts are wholly oceu-
pied with things ofa selfish and worldly nature, as is the case
with those who are in hell.

177. No one can be regenerated unless he be instructed in
the knowledge of those things which belong to the new or
spiritual life ; and the thirgs that belong to that life are the

os)

178—180 ON THE NEW JERUSALEM

truths which are to be believed, and the goods which are to be
done ; the former have respect to faith, and the latter to charity.
Nor can any one know these things from himself; for man, in
this respect, apprehends only those things which are obvious
to the senses, and from these procures for himself what is called
natural light ; by means of which he discerns what has relation
to the world and to himself, but not to heaven and to God.
The truths relating to these must be learned from revelation ;
as, that the Lord, who is God from eternity, came into the
world to save the human race ;—that He has all power in hea-
ven and on earth ;—that faith and charity, with all that pertains
to them, whether of truth or of good, are trem Him; that
there is a heaven, and a hell; and that man lives to eternity,
in heaven if he has done good, but in hell if he has done evil.

178. These, with numerous other things, are objects of
faith, and must be known by the man who undergoes the pro-
cess of regeneration : for he who knows them may make them
the objects of his thought, afterwards of his will, and finally
reduce them to practice, and thus obtain new lite. Thus he
who does not know that the Lord is the Saviour of the human
race, can neither believe in Him, love Him, nor do good for
His sake. He who does not know that the Lord is the source
of all good, cannot be persuaded that salvation is wholly from
Him, still less can he desire that it should be so, and thus he
caunot live from the Lord. He who is ignorant of the exist-
ence of heaven and hell, and of eternal life, cannot even think
respecting the life of heaven, norecan he apply to receive it.
the same holds true in other cases.

179. Every one has an internal man and an external; the
internal is the spiritual man, and the external is the natural
inan ; and each of these must be regenerated, in order that the
entire man may be so. In the unregenerate the external or
natural man rules, and the internal is insubjection ; but in the
regenerate, the internal or spiritual man has the ascendancy,
and the external is in subjection. Hence it is evident that the
true order of life is inverted in man from his birth ; that is to
say, the principle which serves ought to rule, and that which
rules ought to serve. In order that man may be saved, this
order of things must be inverted ; and such inversion can only
be effected by regeneration from the Lord.

180. What is meant by the internal man ruling and the ex-
ternal serving, and the reverse, may be thus explained. When
aman places all his good in voluptuousness, in gain, and in
pride, delights in hatred and revenge, and endeavors to find
in his mind reasons to justify him, then his external man rules,
and his internal serves ; but when aman finds delight in think-
ing ae willing well, sincerely, and justly, and outwardly

AND ITS HEAVENLY DOCTRINE. 181—183

speaking and acting in the same manner, then the internal
man rules, and the external obeys.

181. The internal man is first regenerated by the Lord,
and the external afterwards, and the latter by means of the
former ; for the internal man is regenerated by embracing the
things which belong to faith and charity, and the external, by
a life in accordance with them. This is meant by the Lord’s
words, where He says: Except a man be born of water and of
the Spirit, he cannot enter into the kingdom of God. John iii. 5.
In the spiritual sense, water is the truth of faith, and the Spirit
is a life according to it.

182. He who is regenerated, is, as to his internal man, in
heaven, and is an angel there with the angels, into whose so-
ciety he is admitted after the dissolution of the body ; when he
is capable of entering on a fuil enjoyment of the lite of heaven,
which consists in loving the Lord, in loving the neighbor, in
understanding truth, loving good, and perceiving the felicity
thence derived.

FROM THE ARCANA CCELESTIA.

183. Wuat Regeneration is, and why tt is effected. That at this
day little is known concerning regeneration; the reason thereof, n.
3761, 4136, 5398. That man is born into evils of every kind, and
that of consequence, his proprium by birth is nothing but evil, n.
210, 215, 731, 874, 875, 876, 987, 1047, 2307, 2308, 8518, 3701, 3712,
8480, 8549, 8550, 8552, 10,283, 10,284, 10,286. That man’s HERE.
DITARY PRINCIPLE is nothing but evil, see the extracts above in this
doctrine, n. 83. That man’s proprium is nothing but evil, see the
same, n. 82. That man of himself, so far as he ts under the influence
of his hereditary [principle] and proprium, is worse than the brutes,
n. 694, 8480. That, therefore, if man should be led by his own pro-
prium, he could not possibly be saved, n. 10,751.

That man’s natural life is contrary to spiritual life, n. 39138, 3928
That the good which he does from himself, or from proprium, is not

ood, because he does it for the sake of self, and the world, n. 8478.

hat man’s proprium must be removed that the Lord and heaven
may be able to be present, n. 1023, 1044. That it is actually removed
when he is regenerated by the Lord, n. 9554, 9335, 9536, 9452, 9455,
9938. That therefore he must be created anew, that is, regenerated,
n. 8549, 9450, 9938. That creating man, in the Word, signifies to
regenerate him, n. 16, 88, 10,634.

That man is conjoined to the Lord by regeneration, n. 2004, 9338.
And consociated with angels in heaven, n. 2475. That he does not
- come into heaven, until he is in a state to be led by the Lord by
means of good, which is the case when he is regenerated, n. 8516,
8539, 8722, 9139, 9832, 10,367.

bat the external or natural man pules, and the internal man

a a $7

184—-186 ON THE NEW JERUSALEM

serves, in the man who is not regenerated, n. 3167, 8743. That thus
the state of man’s life is inverted from his birth, and must be entire-
ly inverted again in order that he may be saved, n. 6507, 8552, 8553,
9258. That the end of regeneration is, that the internal or spiritual
man may rule, and the external or natural man serve, n. 911, 913.
That this is actually effected after man is regenerated, n. 5128, 5651,
8743. For after regeneration the love of self and the world no
longer reigns, but love to the Lord and towards the neighbor, thus
the Lord and not man, n. 8856, 8857. Hence it is plain that man
cannot be saved unless he is regenerated, n. 5280, 8548, 8772,
10,156.

That regeneration is a plane whereon to perfect the life of man to
eternity, n. 9334. That the regenerate man is perfected to eternity,
n. 6648, 16,048. The quality of the regenerate and the unregenerate
man described, n. 977, 986, 10,156.

184. What persons are regenerated. That man cannot be regene-
rated unless he be instructed in the truths of faith and the goods of
charity, n. 677, 679, 711, 8635, 8638, 8659, 8640, 10,729. That
they who are only in truths and not in good, cannot be regenerated,
n. 6567, 8725. That no person is regenerated unless he be in charity,
n. 989. That none can be regenerated but such as have conscience,
n. 2689, 5470. That every one is regenerated according to his
faculty of receiving the good of love to the Lord, and of charity to-
wards the neighbor, by the truths of faith from the doctrine of the
church, which is derived from the Word, n. 2967, 2975. Who can
be regenerated, and who cannot, n. 2689. That they who lead a
life of faith and charity, and. are not regenerated in the world, are
regenerated in the other life, n. 989, 2490.

185. That regeneration is from the Lord alone. That the Lord
alone regenerates man, and that neither man nor angel contributes
thereto, n. 10,067. That man’s regeneration is an image of the
Lord’s glorification, that is, that as the Lord made His Human Di-
vine, so He makes spiritual the man whom He regenerates, n. 3043,
3188, 3212, 3296, 3490, 4402, 5688, 10,057, 10,076. That the Lord
wills to have the whole man whom He regenerates, and not part of
him, n. 6138.

186. Further particulars concerning regeneration. That man is
regenerated by the truths of faith, and by a life according to them,
n. 1904, 2046, 9088, 9959, 10,028. That this is understood by the
words of the Lord, Unless a man be born of water and of the spirit,
he cannot enter the kingdom of God. John iii. 5. Water signifies
the truth of faith, and spirit, a life according thereto, n. 10,240
That water in the Word signifies the truth of faith, n. 2702, 3058
9668, 8568, 10,238. That spiritual purification, which is from evils
and falses, is effected by the truths of faith, n. 2799, 5954, 7044,
7918, 9089, 10,229, 10,237. That when man is regenerated, truths
are inseminated and implanted in good, that they may become of
the life, n. 880, 2189, 2475, 2697. What the quality of truths must
be that they may be implanted in good, n. 8725. That in regenera-
tion truth is initiated and conjoined to good, and good reciprocally
to truth, n. 5365, 8516. How this reciprocal initiation and conjunc-
tion ee n. 3155, 10,067. That truth is implanted in good

AND ITS HEAVENLY DOCTRINE. 186

when it becomes of the will, since it then becomes of the love, n.
10,367.

That there are two states through which the regenerated man.
passes : a first, when he is led by truth to good ; a second, when he
acts from good, and from good sees truth, n. 7992, 79938, 8505,
8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 8772,
9227, 9230, 9274, 9739, 10,048, 10,057, 10,058, 10,076. The quality
of man’s state when truth is in the first place, and good in the
second, n. 3610. Hence it appears that when man is regenerating,
he looks to good from truth; but when regenerated, he regards
truth from good, n. 6247. Thus that a turning over as it were
takes place, in that the state of man is inverted, n. 6507.

But it is to be noted, that when man is regenerating, truth is not
actually in the first place and good in the second, but only ap-
parently; but that when man is regenerated, good is in the first
place and truth in the second, actually and perceptibly, n. 3324,
3325, 3330, 3336, 3494, 8539, 8548, 8556, 3563, 8570, 38576, 3603,
3701, 4243, 4244, 4247, 43837, 4925, 4926, 4928, 4930, 4977, 5351,
6256, 6269, 62738, 8516, 10,110. Consequently that good is the first
and last of regeneration, n. 9887. Since truth appears to be in the
first place and good in the second, when man is regenerating, or,
which is the same thing, when man becomes a church, that on ac-
count of this appearance it was a matter of controversy among the
ancients, whether the truth of faith or the good of charity is the first-
born of the church, n. 867, 2485. That the good of charity is actually
the first-born of the church, but the truth of faith only apparently
80, n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080. That first-
born in the Word signifies the first [principle] of the church, to
which priority and superiority belongs, n. 8325. That the Lord is
called the first-born, because in Him and from Him is all the good of
love, of charity, and of faith, n. 3325,

That man ought not to return from the latter state wherein truth
is regarded from good, to the former state, wherein good is regard-
ed from truth, and why, n. 2454, 8650 to 8655, 5895, 5897, 7857,
7925, 8505, 8506, 8510, 8512, 8516, 9274, 10,184. Where these
words of the Lord are explained: Let not him who is in the field re-
turn back to take his clothes. Matt. xxiv. 18; also, Whosoever shail
then be in the field, let him not return to those things which are be-
hind him. Remember Lot’s wife. Luke xvii. 31, 32: for this is sig-
nified by those words.

The process of the regeneration of man described, and how it is
effected, n. 1555, 2348, 2490, 2657, 2979, 3057, 3286, 3310, 3316,
3332, 3470, 3701, 4853, 5112, 5126, 5270, 5280, 5342, 6717, 8772,
8778, 9045, 9108, 10,021, 10,057, 10,367. That the arcana of rege-
neration are innumerable, since regeneration continues during the
whole life of man, n. 2679, 3179, 3584, 3665, 3694, 3701, 4377, 4551,
4552, 5122, 5126, 5898, 5912, 6751, 9103, 9258, 9296, 9297, 9334.
That scarce any of these arcana come to the knowledge and percep-
tion of man, n. 3179, 9336. That this is what is meant by the words
of the Lord: The wind bloweth where it listeth, and thou hearest tke
sound thereof, but knowest not whence it cometh and whither it goeth ;
so as every one that is bern of the Spirit. John iii. 8. Concerning

99

186 ON THE NEW JERUSALEM

the process of the regeneration of the man of the spiritual church, n.
2675, 2678, 2679, 2682. And concerning the process of the regene-
ration of the man of the celestial church, with the difference between
the celestial and spiritual, n. 51138, 10,124.

That the case of the regenerate man is similar to that of an in-
fant, who first learns to speak, then to think, afterwards to live well,
until all those things flow from him spontaneously, as from himself,
n. 8203, 9296, 9297. Thus that he who is regenerated is first led
by the Lord as an infant, then as a youth, and afterwards as an
adult, n. 3665, 3690, 4377, 4378, 4379, 6751. That when man is re-
generated by the Lord, he is first in a state of external innocence,
which is his state of infancy, and is afterwards successively led into
a state of internal innocence, which is his state of wisdom, n. 9334,
9335, 10,021, 10,210. The nature and quality of the innocence of in-
fancy, and of the innocence of wisdom, n. 1916, 2305, 2306, 8495, 4563,
4797, 5608, 9301, 10,021. A comparison between the regeneration
of man, and the conception and formation of an embrye in the womb,
n. 3570, 4931, 9258. That therefore generations and nativities in
the Word signify spiritual generations and nativities, which belong
to regeneration, n. 613, 1145, 1255, 2020, 2584, 38860, 5868, 4070,
4668, 6239, 10,197. The regeneration of man illustrated by the
germinations in the vegetable kingdom, n. 5115, 5116. The re-
generation of man represented in the rainbow, n. 1042, 1043, 1053.

That the internal or spiritual man, and the external or natural
man, must each of them be regenerated, and the one by means of the
other, n. 8868, 3870, 3872, 3876, 3877, 8882. That the internal man
must be regenerated before the external, the internal man being in
the light of heaven, and the external man in the light of the world,
n. 3321, 3325, 8469, 3493, 4353, 8748, 9325. That the external o1
natural man is regenerated by means of the internal or spiritual, n
3286, 8288, 3521. That man is not regenerate before the externa.
or natural man is regenerate, n. 8742 to 8747, 9048, 9046, 9061,
9328, 9334. That the spiritual man is shut unless the natural man
is regenerated, n. 6299. And that it is as it were blind with respect
to the truth and goods of faith and love, n. 3493, 3969, 4353, 4587.
That when the natural man is regenerate, the whole man is regene-
rate, n. 7442, 7445. That this is signified by the washing of the dis-
ciples’ feet, and by these words of the Lord : He that is washed hath
no need to be washed except as to his feet, and the whole is clean.
John xii. 9,10; n. 10,243. That washing in the Word signifies
spiritual washing, which is purification from evils and falses, n. 3147,
10,237, 10,241. And that feet signify those things that are of the
natural man, n. 2162, 3761, 3986, 4280, 4938 to 4952. That there-
fore to wash the feet, is to purify the natural man, n. 3147, 10,241.

How the natural man is regenerated, n. 3502, 3508, 3509, 3510,
3573, 3576, 3579, 3616, 3762, 3786, 5373, 5647, 5650, 5651, 5660.
The quality of the natural man when it is regenerate, and when it is
not regenerate, n. 8744, 8745. That so far as the natural man does
not combat with the spiritual man, so far the man is regenerate, n.
3286. That when a man is regenerate, the natural man perceives
spiritual things by influx, n. 5651.

That the sensual [principle], which is the ultimate of the natural ”

100

AND ITS HEAVENLY DOCTRINE. 186

man, is not regenerated at this day, but that man is elevated above
it, n. 7442. ‘That all who are regenerated are actually elevated from
sensual things into the light of heaven, n. 6183, 6454. The nature
and quality of the sensual man may be seen in the extracts above,
n. 00.

That man is regenerated by influx into his knowledges of good and
truth, n. 4096, 4097, 4364. That when he is regenerated, he is in-
troduced through mediate goods and truths into genuine goods and
truths, and that afterwards the mediate goods and truths are relin-
quished, and the genuine succeed in their place, n. 8665, 3690, 5686,
3974, 40638, 4067, 4145, 6382. That then another order is induced
amongst his truths and goods, n. 4250, 4251, 9931, 10,805. That
they are disposed according to ends, n. 4104. Thus according to
the uses of spiritual life, n. 9297. That they who are regenerated
undergo several states, and are continually brought more interiorly
into heaven, and nearer to the Lord, n. 6645. That the regenerate
man is in the order of heaven, n. 8512. That his internal is open
into heaven, n. 8012, 8513. That man by regeneration comes into
angelic wisdom, which however lies concealed in his interiors so long
as he remains in the world, but is opened in the other life, and that
his wisdom is then like that of the angels, n. 2494, 8747. The en-
lightenment of those who are regenerated described, n. 2697, 2701,
2704. That by regeneration man receives a new understanding, n.
2657. How the case is with respect to the fructification of good,
and the multiplication of truth, with those who are regenerated, n.
984. That with a regenerate person truths from good form as it
were a constellation by successive derivations, and continually mul-
tiply themselves round about, n. 5912, That with a regenerate per-
son, truths from good are disposed into such order, that the genuine
truths of good, from which, as their parents, the rest proceed, are
in the middle, whilst the rest succeed in order according to their re-
lationship and affinities, down to the ultimates, where there is ob-
security, n. 4128, 4551, 4552, 5134, 5270. That with a regenerate
person truths from good are disposed in the form of heaven, n. 3316,
3470, 3584, 4302, 5704, 5709, 6028, 6690, 9931, 10,303; and in the
work On Heaven anp Het, under the article Concerning the Form
of Heaven, which governs all heavenly consociation and communica-
tion, n. 200 to 212; and in that Concerning the Wisdom of the An-
gels of Heaven, n. 265 to 275.

That with a regenerate person, there is a correspondence between
spiritual things and natural things, n. 2850. That his order of life
is altogether inverted, n. 3332, 5159, 8995. That he is altogether a
new man as to his spirit, n. 3212. That he appears like the unre-
generate man in externals, but not ininternals, n. 5159. That spirit-
ual good, which is to will and to do good from an affection of the
love of good, can only be given to man by means of regeneration, n.
4538. That truths, which enter with affection, are reproduced, nh.
5893. That truths, so fur as they are deprived of life from the pro-
prium of man, are so far conjoined to good, and receive spiritual life,
n. 3607, 3610. That so far as evils from the love of self and the love
of the world are removed, so far there is life in truths, n. 3610.

That the first affection of truth with the man who is regenerated

101

187—190 ON THE NEW JERUSALEM

‘'s not pure, but is purified successively, n. 3089, 8413. That evils
and falses, with the man who is regenerated, are removed slowly, and
not quickly, n. 9334, 9335. That the evils and falses of the pro-
prium of man still remain, and are only removed by regeneration, n.
865, 868, 887, 929, 1581, 2406, 4564, 8206, 8393, 8988, 9014, 9333
to 9336, 9445, 9447, 9448, 9451 to 9454, 9988, 10,057, 10,059. That
a man can never be so far regenerated as to be called perfect, n,
894, 5122, 6648. That evil spirits dare not assault a regenerate
man, n. 1695. That they who believe the justification taught in the
church, know little of regeneration, n. 0398.

That man must have liberty, to be capable of being regenerated,
n. 1937, 1947, 2876, 2881, 3145, 3146, 8158, 4031, 8700. That man
is introduced into heavenly liberty by regeneration, n. 2874, 2875,
2882, 2892. That there is no conjunction of good and truth by com-
pulsion, thus no regeneration, n. 2875, 2881, 4031, 8700. Other
particulars respecting liberty as it regards regeneration, may be
seen in the doctrine above, where it treats of Linerry.

That he who is regenerated, must necessarily undergo tempta-
tions, n. 3696, 8403. Because temptations take place for the sake
of the conjunction of good and truth, and also of the internal and

5
external man, n. 4248, 4272, 5772.

OF TEMPTATION.

187. Tuosr only who are regenerating, undergo spiritual
temptations ; such temptations being pains of mind induced
by evil spirits, in those who are in good and truth. While
those spirits excite the evils of such persons, there arises in the
mind the anxiety of temptation. Man does not know whence
this anxiety comes, because he is unacquainted with its spirit-
ual origin.

188. There are both evil and good spirits attendant on every
man ; the evil spirits are in his evils, and the good spirits in his
goods. When the evil spirits approach they draw forth his
evils, while the good spirits, on the contrary, draw forth his
goods ; whence arise collision and combat, causing in the man
an interior anxiety, which is temptation. Hence it is plain
that temptations are not induced by heaven, but by hell ; as is
in accordance with the faith of the church, which teaches that
God tempts no man.

189. Interior anxieties are also experienced by those who
are not in goods and truths ; but natural, not spiritual anxieties ;
the two are distinguished by this, that natural anxieties have
worldly things for their objects, but spiritual anxieties, heav-
enly things.

190. The object contended for during temptations, is the
a ae of good over evil, or of evil over good. The evil

NZ

AND ITS HEAVENLY DOCTRINE. 191—196

which is desirous of obtaining the dominion, resides in the
natural or external man, and the good, in the spiritual or in-
ternal man. If evil prevails, the natural man obtains the
dominion ; but if good prevails, the spiritual conquers.

191. These combats are carried on by the truths of faith
derived from the Word. By these man must contend against
evils and falses ; for if he combats from any other principles, he
cannot conquer, "because in these alone the Lord is present.
Aud as this warfare is carried on by the trfths of faith, man is
not permitted to enter on it until he has been instructed in the
knowledge of good and truth, and has thence obtained some
degree of spiritual lite ; such ‘combats, therefore, do not take
ee till men arrive at years of maturity.

. If man falls in temptation, his state after it becomes
worse ethan before, because evil has acquired power over good,
and falsity over truth.

193. Since at this day faith is rare, because there is no
charity, the church being at its end, there are but few who
are admitted into any spiritual temptations ; hence it is scarcely
known what they are, and to what salutary purpose they are
conducive. .

194. The ends to which temptations are conducive are
these. They acquire for good dominion over evil, and for truth
dominion over the false ; they confirm truths in the mind, and
conjoin them to good ; and they disperse evils and the falsities
thence derived. They serve also to open the internal spiritual
man, and to bring the natural man into subjection to it; to
destroy the loves of self and the world, and to subdue the con.
cupiscences which proceed from them. When these things are
effected, man acquires enlightenment and perception respect-
ing the nature of good and its truth, and of falsity and its evil ;
whence he obtains intelligence and wisdom, which atierwards
increase continually.

195. The Lord alone combats for man in temptation; and
unless he believes that the Lord alone combats and conquers
for him, he undergoes only an external temptation; which is
in no respect conducive to his salvation

FROM THE ARCANA -CCELESTIA.,

196. Berore the particulars contained in the Arcana Ca@xestia,
respecting temptations, are summarily recited, something shall first
be said concerning them, in order that it may be known still more
clearly from whence they proceed. When the truths of faith which
a man believes in his heart, and according to which he loves to live,
are assaulted within him, it is called ; spiritual temptation, especi-

ally when the good of love, in which he places his spiritual life, is
L

197 - ON THE NEW JERUSALEM

assaulted Those assaults take place in various ways; as by an in-
flux of scandals azainst good and truth into the thoughts and the
will; also by a continual drawing forth, and bringing to remem-
brance, of the evils which one has committed, and of the fulse per-
suasions by which one has been led, thus by an inundation of such
things; and at the same time by an apparent shutting up of the in-
teriors of the mind, and, consequently, of communication with
heaven, by which the capacity of thinking from one’s own faith, and
of willing from one’s own love, are intercepted. These things are
effected by evil spirits who are present with man, and when they
take place, they assume the appearance of interior anxieties and

ains of conscience ; for they affect and torment man’s spiritual life,
ear he supposes *that they proceed, not from evil spirits, but
from his own interiors. Man does not know that such assaults pro-
ceed from evil spirits, because he is ignorant that spirits are present
with him, evil spirits in his evils, and good spirits in his good; and
that they reside in his affections. These temptations are most
grievous, when they are accompanied with bodily pains; and still
more so, when those pains are of long continuance, and no deliver-
ance is granted, even although the Divine mercy is implored; hence
results despair, which is the end.

Some particulars shall first be adduced from the Arcana Caes-
ria, concerning the spirits that are with man, because temptations
proceed from them.

That spirits and angels are attendant on every man, n. 697, 5846
to 5866. That they are in his thoughts and affections, n. 2888,
5846,5848. That if spirits and angels were taken away, man could
not live, n. 2887, 5849, 5854, 5993, 6321. Because by spirits and
angels man has communication and conjunction with the spiritual
world, without which he would have no life, n. 697, 2796, 2886, 2887,
4047, 4048, 5846 to 5866, 5976 to 5993. That the spirits with man
are changed according to the affections of his love, n. 6851. That
spirits from hell are in the loves of man’s proprium, n. 5852, 5979
to 5993. That spirits enter into all things of man’s memory, n.
9853, 5897, 5859, 5860, 6192, 6193, 6198, 6199. That angels are
in the ends from which and for the sake of which man thinks, wills,
and acts in one particular manner and no other, n. 1317, 1645, 5844.
That man is not visible to spirits, nor spirits to man, n. 5885. That
spirits cannot see what is in our solar world by means of man, n.
1880. That though spirits and angels are with man, in his thoughts
and affections, yet still he js in liberty as to thought, will, and ac-
tion, n. 5982, 6477, 8209, 8307, 10,777 ; and in the work On Heaven
AnD Hetx, where the conjunction of heaven with the human race is
treated of, n. 291 to 302.

197. Whence and of what quality temptations are. That tempta-
tions proceed from the evil spirits that are with man, who inject
scandals against the goods and truths which a man loves and be-
hieves, and likewise excite the evils which he has done and the falses
which he has thought, n. 741, 751, 761, 3927, 4307, 4572, 5036, 6657,
8960. That then evil spirits use all sorts of cunning and malice, n.

6666. That the man who is in temptations is near to hell, n. 8131.

104

AND ITS HEAVENLY DOCTRINE. 197

That there are two forces which act in temptations, a foree from
within from the Lord, and a force from without from hell, n. 8168.

That the reigning love of man is assaulted in temptations, n. 847,
4974, That evil spirits attack those things only which are of man’s
faith and love, thus those things which relate to his spiritual life ;
wherefore at such times his eternal life is at stake,n. 1820. A state
of temptations compared with that of a man among thieves, n. 5248.
That in temptations angels from the Lord keep man in the truths
and goods which are with him, but evil spirits keep him in the falses
and evils which are with him, whence arises a conflict and combat,
n. 4249.

That temptation is a combat aaa the internal or spirituai
man, and the external or natural man, 2183, 4256. Thus be-
tween the delights of the internal and pene! man, which are then
opposite to each other, n. 3928, 10,351. That it takes place on ac-
count of the disagreement between those delights, n. 3928. Thus
that the dominion of one over the other is what is contended for in
temptations, n. 3928, 8961.

That no person can be tempted unless he is in the acknowledg-
ment, and likewise in the affection of truth and good, because there
is otherwise no combat, for there is nothing spiritual to act against
what is natural, thus there is no contest for dominion, n. 3928, 4299.
That whoever has acquired any spiritual life, undergoes tempta-
tions, n. 8963. ‘That temptations take place with those who have
conscience, that is, with those who are in spiritual love; but that
more grievous ones take place with those who have perception, that
is, with those who are in celestial love, n. 1668, 8963. That dead
men, that is they who are not in faith and love to God, and in love
towards the paiglibor, are not admitted into temptations, because
they would fall, n. 270, 4274, 4299, 8964, 8968. That therefore
very few at this a: ay are admitted into spiritual temptations, n. 8965.
But that they have anxieties on account of various causes in the
world, past, present, or future, which are often attended with in-
firmity of mind and weakness of body, which anxieties are not the
anxieties of temptations, n. 762, 8164. That spiritual temptations
are sometimes attended with bodily pains, and sometimes not, n.
8164. That a state of temptation is an unclean and filthy state,
inasmuch as evils and falses are injected, and also doubts concern-
ing goods and truths, n. 5246. Also, because in temptations there
are indignations, pains of the mind, and many affections that are
not good, n. 1917, 6829. That there is also chscurity and doubt
concerning the end, n. 1820, 6829. And likewise concerning the
Divine Providence and hearing of prayer, because prayers are not
heard in temptations as they are out of them, n. 8179. And be-
cause man when he is in temptation, seems to ‘himself to be in a
state of damnation, n. 6097. Because man perceives clearly what
is doing in his external man, consequently the things which evil
spirits inject and call forth, according to which he thinks of his
state, but he does not perceive w hat is doing in his internal man,
consequently the things which flow in by means of angels from the
Lord, and therefore he cannot judge of his state therefrom, n.
10,236, 19,240.

105

198, 199 ON THE NEW JERUSALEM

That temptations are generally carried to desperation, wh.ch ia
their end, n. 1787, 2694, 5279, 5280, 6144, 7147, 7155, 7166, 8165,
8567. The reasons, n. 2694. That in the temptation itself there
are also desperations, but that they terminate in a general one, n.
8567. That in a state of desperation a man speaks bitter things,
but that the Lord does not attend to them, n. 8165. That when
the temptation is finished, there is at first a fluctuation between
truth and the false, n. 848, 857. But that afterwards truth shines,
and becomes serene and cheerful, n. 3696, 4572, 6829, 8367, 8370.

That they who are regenerated undergo temptations not once
only, but many times, because many evils and falses are to be re-
moved, n. 8403. That if they who have acquired some spiritual
life do not undergo temptations in the world, they undergo them
in the other life, n. 7122. How temptations take place in the other
life, and where, n. 537, 538, 539, 699, 1106 to 1113, 1122, 2694, 4728,
4940 to 4951, 6119, 6928, 7090, 7122, 7123, 7186, 7317, 7474, 7502,
7541, 7542, 7545, 7768, 7990, 9531, 9763. Concerning the state of
enlightenment of those who come out of temptation, and are raised
into heaven, and their reception there, n. 2699, 2701, 2704.

The nature of the temptation occasioned by failure of truth, at-
tended with a desire thereof at the same time, n. 2682, 8352. The
temptation of infants in another world, whereby they learn to resist
evils, n. 2294. The difference between temptations, infestations,
and vastations, n. 7474.

198. How and when temptations take place. That spiritual com-
bats are chiefly fought by the truths of faith, n. 8962. That truth
is the first [instrument] of combat, n. 1685. That the men of the
spiritual church are tempted with regard to the truths of faith, and
carry on the combat by truths; but that the men of the celestial
church are tempted with regard to goods of love, and carry on the
combat by goods, n. 1668, 8963. That the members of the spirit-
ual church, for the most part, do not combat from genuine truths,
but from such as they believe to be genuine from the doctrine of
their own church; which doctrine however ought to be such, as_ te
be capable of being conjoined with good, n. 6765.

That whoever is regenerated must undergo temptations, and that
he cannot be regenerated without them, n. 5036, 5403; and that
temptations therefore are necessary, n. 7090. That the man who is
regenerating comes into temptations, when evil endeavors to gain
dominion over good, and the natural man over the spiritual man, n.
6857, 8961; and when good ought to have the precedence, n. 4248,
4249, 4256, 8062, 8963. That they who are regenerated, are first
let into astate of tranquillity, then into temptations, and afterwards
return into a state of tranquillity of peace, which is the end, n. 3696.

199. What qood is effected by temptations. The general effect of
temptations, n. 1692, 1717, 1740, 6144, 8958 to 8969. That by
temptations the spiritual or internal man acquires dominion over the
natural or external man; consequently good acquires the dominion
over evil, and truth over the false; because good resides in the
spiritual man, which cannot exist without it, and evil resides in the
natural man, n. 8961. Forasmuch as temptation is a combat be-
tween them, it follows that dominion is the object of contest, that is

106

AND ITS HEAVENLY DOCTRINE. 199

whether the spiritual man shall have domix‘on over the natural man,
thus whether good shall have dominion over evil, or vice versa ; con-
sequently, whether the Lord or hell shall have dominion over man,
n. 1923, 3928. ‘That the external or natural man, by means of
temptations, receives truths corresponding to the affection thereof
in the internal or spiritual man, n. 3321, 3928. That the internal
spiritual man is opened and conjoined with the external by means
of temptations, in order that man as to each may be capable of being
elevated, and of looking to the Lord, n. 10,865. The internal spirit-
ual man is opened and conjoined with the external by means of
temptations, because the Lord acts from the interior, and flows in
thence into the external, and removes and subjugates the evils there-
in, and at the same time subjects and renders it subordinate to the
internal, n. 10,685.

That temptations take place for the sake of the conjunction of
good and truth, and the dispersion of the falses which adhere to
truths and goods, n. 4572. Consequently that good is conjoined to
truths by means of temptations, n. 2272. That the vessels recipi-
ent of truth are softened by means of temptations, and put on a
state receptive of good, n. 3318. That truths and goods, conse-
quently the things which belong to faith and charity, are confirmed
and implanted by means of temptations, 8351, 8924, 8966, 8967.
And. that evils and falses are removed, and room made for the re-
ception of goods and truths, n. 7122. That by means of tempta-
tions the loves of self and the world, from whence proceed all eviis
and falses, are broken, n. 5356; and that thus man is humbled, n.
8966, 8967. That evils and falses are subdued, separated, and re-
moved, but not abolished, by means of temptations, n. 868. That
by means of temptations corporeal things with their concupiscences
are subdued, n. 857, 858. That man by means of temptations
learns what good and truth are, even from their relation to their
opposites, which are evils and falses, n. 5356. That he also learns
that of himself he is nothing but evil, and that all the good with
him is from the Lord, and from his mercy, n. 2354,

That by means of the temptations in which man conquers, evil
spirits are deprived of the power of rising up against him any more,
n. 1695, 1717. That the hells dare not rise up against those who
have suffered temptations and have conquered, n. 2183, 8273.

That after temptations in which man has conquered, there is joy
arising from the conjunction of good and truth, although the man
knows not that the joy he then feels proceeds therefrom, n. 4572,
6829. That there is then an illustration of the truth which is of
faith, and a perception of the good which is of love, n. 8367, 8570.
That thence he acquires intelligence and wisdom, n. 8966, 8967.
That truths after temptations increase immensely, n. 6663; and that
good has the precedence, or is in the first place, and truth in the
second, n. 5773; and that man, as to his internal spiritual man, is
admitted into the angelic societies, thus into heaven, n. 6611.

That before a man undergoes temptations, the truths and goods
which are with him are arranged in order by the Lord, that he may
be capable of resisting the evils and falses which are with him, and
are excited from hell, n. 8131. That in temptations the Lord pro:

107

200 ON THE NEW JERUSALEM

vides good where the evil spirits intend evil, n. 6574. TLat after
temptations the Lord reduces truths with goods into a new order,
and disposes them in a heavenly form, n. 10,685. That the interiors
of the spiritual man are disposed into a heavenly form, see the work
On Heaven ann Hett, where it treats of the form of heaven, ac-
cording to which are regulated the consociations and communica-
tions therein, n. 200 to 212.

That they who fall in temptations, come into damnation, because
evils and falses conquer, and the natural man prevails over the
spiritual man, and afterwards has the dominion; and that the latter
state becomes worse than the former, n. 8165, 8169, 8961.

200. That the Lord combats for man in temptations. That the
Lord alone combats for man in temptations, and that man does not
combat at all from himself, n. 1692, 8172, 8175, 8176, 8275. That
man cannot by any means combat against evils and falses from him-
self, because that would be to fight against all the hells, which the
Lord alone can subdue and conquer, n. 1692. That the hells fight
against man, and the Lord for him, n. 8159. That man combats
from truths and goods, thus from the knowledges and affections
thereof which are with him; but that it is not man who combats,
but the Lord by means of these knowledges and affections, n. 1661.
That man thinks that the Lord is absent in temptations, because
his prayers are not heard as they are out of them, but that never-
theless the Lord is then more present with him, n. 840. That in
temptations man ought to combat as from himself, and not to hang
down his hands, nor to expect immediate help; but that neverthe-
less he ought to believe that all help is from the Lord, n. 1712, 8179,
8969. That man cannot otherwise receive a heavenly proprium, n.
1937, 1947, 2882, 2883, 2891. The quality of that proprium, that
it is not man’s, but the Lord’s with him, n. 1937, 1917, 2882, 2883,
2891, 8497.

That temptation is of no avail, and productive of no good, unless
a man believes, at least after the temptations, that the Lord has
fought and conquered for him, n. 8969. That they who place merit
in works, cannot combat against evils, because they combat from
their own proprium, and do not permit the Lord to combat for them,
n. 9978. Thrt they who believe they have merited heaven by their
temptations, are with much difficulty saved, n. 2273.

That the Lord does not tempt, but liberates, and leads to good,
n. 2768. ‘That temptations appear to be from the Divine, when yet
they are not, n. 4299. In what sense the petition in the Lord’s
prayer—Lead us not into temptation—is to be understood, from ex-
perience, n. 1875. That the Lord does not concur in temptations
by permitting them, according to the idea which man entertains of
permission, n. 2768.

That in every temptation there is liberty, although it does not ap-
pear so, but that the liberty is interiorly with man from the Lord,
and that he therefore combats and is willing to conquer, and not to
be conquered, which he would not do without liberty, n. 1937, 1947,
2881. That the Lord effects this by means of the affection of truth
and good impressed on the internal man, although the man is igno-

108

AND ITS HEAVENLY DOCTRINE. 201

rant thereof, n. 5044. For all liberty is of affection or love, and ac-
cording to its quality, n. 2870, 8158, 8907, 8990, 9585, 9591.

201. Of the Lord’s temptations. That the Lord endured the most
grievous and terrible of all temptations, of which there is but little
said in the literal sense of the Word, but inuch in the internal sense,
n. 1663, 1668, 1787, 2776, 2786, 2795, 2814, 9528. That the Lord
combated from Divine Love towards the whole human race, n. 1690,
1691, 1812, 1813, 1820. That the love of the Lord was the salva-
tion of the human race, n. 1820. That the Lord combated from
His own proper power, n. 1692, 1813, 9987. That the Lord alone
was made justice and merit, by means of temptations, and of the
victories which He gained therein from His own proper power, n.
1818, 2025, 2026, 2027, 9715, 9809, 10,019. That by means of
temptations the Lord united the Divine itself, which was in Him
from conception, to His Human, and made this Divine, as He makes
man spiritual by means of temptations, n. 1725, 1729, 1755, 1757,
3318, 3381, 3382, 4286. That the temptations of the Lord were at-
tended with despair at the end, n. 1787. That the Lord, by means
of the temptations with which He suffered Himself to be assaulted,
subjugated the hells, and reduced to order all things in them, and
in heaven, and at the same time glorified His Human, n. 1737, 4287,
9397, 9258, 9987. That the Lord alone fought against all the hells,
n. 8273. That He permitted temptations from thence to assault
Him, n. 2816, 42965.

That the Lord could not be tempted as to the Divine, because
the hells cannot assault the Divine, wherefore He assumed a human
from the mother, which could be tempted, n. 1414, 1444, 1573, 5041,
5157, 71938, 9315. That by means of temptations and victories He
expelled all that was hereditary from the mother, and put off the
human from her, until at length He was no Jonger her son. n. 2159,
2574, 2649, 3036, 10,829. That Jehovah, who was in Him from
conception, appeared in His temptations to be absent, n. 1815.
That this was His state of humiliation, n. 1785, 1999, 2159, 6866.
That His last temptation and victory, by which He fully subjugated
the hells, and made His Human Divine, was in Gethsemane and on
the cross, n. 2776, 2803, 2813, 2814, 10,655, 10,659, 10,829.

That to eat no bread and drink no water for forty days, signities
an entire state of temptations, n. 10,686. That forty years, months,
or days, signify a plenary state of temptations from beginning to
end; and that such a state is understood by the deluge continuing
forty days; by Moses abiding forty days upon Mount Sinai; by
the sojourning of the children of Israel forty years in the desert ;
and by the Lord’s temptation in the desert for forty days, n. 730,
862, 2272, 2273, 8098

109

202—209 ON THE NEW JERUSALEM

OF BAPTISM.

202. Tur ordinance of baptism is intended as a sign that the

erson baptized belongs to the church, and as a memorial that
is must be regenerated; for the washing of baptism has no
other signification than of spiritual washing, or regeneration.

203. All regeneration is effected by the Lord, through the
instrumentality of the truths of faith, and of a life in accord-
ance with them. Baptism, therefore, is a testification that the
person baptized belongs to the church, and is capable of being
regenerated : for it 1s in the church that the Lord, who alone
regenerates man, is acknowledged, and there also is the Word,
which contains the truths of faith, by which regeneration is
effected.

204. These truths the Lord teaches in John: Except a man
be born of water and of the spirit, he cannot enter into the
kingdom of God. chap. iii. 5. Water, in the spiritual sense,
here signifies the truth of faith derived from the Word; the
spirit, a life according to that truth; and being born, being re-
generated thereby.

205. Since every one who is regenerated also undergoes
temptations, which are spiritual combats against evil and the
false, the water used in baptism likewise signifies those tempta-
tions.

206. As baptism is,appointed a sign and memorial of those
things, man may be baptized as an infant, and if he has not
been baptized in his infancy, he may be baptized as an adult.

207. Let those, therefore, who are baptized, remember, that
baptism itself confers upon its subjects neither faith nor salva-
tion, but merely testifies that they will receive faith, and that
they will be saved, if they are regenerated. .

208. Hence may be seen the import of the Lord’s words in
Mark: Ze that believeth and is baptized, shall be saved ; but
he that believeth not shall be damned. chap. xvi. 16. Here, to
believe, signifies to acknowledge the Lord, and to receive Di-
vine Truths from Him by means of the Word; and to be bap-
tized, is to be regenerated by the Lord by means of those
truths.

FROM THE ARCANA CCELESTIA,

209. Tuar baptism signifies regeneration by the Lord by the
truths of faith derived from the Word, n. 4255, 5120, 9089, 10,239,
10,386, 10,387, 10,388, 10,392. That baptism is for a sign that man is
of the church, which acknowledges the Lord, who is the source of re-
generation, and which has the Word, from which the truths of faith,
by mens of which regeneration is effected, are derived, n. 10,386,

110

AND ITS HEAVENLY DOCTRINE. 910—212

10,387, 10,388. That baptism gives neither faith nor salvation, but
testifies that faith and salvatior will be received by those who are
regenerated, n. 10,391.

That washings in the ancient churches, and in the Israelitish
church, represented and thence signified purifications from evils and
falses, n. 3147, 9089, 10,237, 10,289. That washings of garments
signified the purification of the understanding from falses, n. 5954.
That washing of the feet signified the purification of the natural
man, n. 3147, 10,241. What is signified by the washing of the dis-
ciples’ feet by the Lord, is explained at n. 10,243.

That waters signify the truths of faith, n. 28, 2702, 3058, 5668,
8568, 10,2388. That a fountain and a well of living waters signifies
the truths of faith from the Lord, consequently the Word, n. 3424.
That bread and water signify all the goods of love and truths of
faith, n. 4976, 9525. That spirit signifies the life of truth, or the
life of faith, n. 5222, 9281, 9818. What the spirit and the flesh sig-
nify,—that the spirit signifies life from the Lord, and flesh, life from
man, n. 10,285. Hence it is evident what is signified by these words
of the Lord: Except a man be begotten of water and the spirit, he
cannot enter into the kingdom of God; namely, that unless man js
regenerated by the truths of faith, and by a life according to them,
he cannot be saved, n. 10,240. That all regeneration is effected by
the truths of faith, and by a life according to them, n. 1904, 2046,
9088, 9959, 10,028.

That the total washing, which was effected by immersion in the
waters of Jordan, signified regeneration, in the same manner as bap-
tism, n. 9089, 10,289. What the waters of Jordan, and Jordan it-
self, signified, n. 1585, 4255.

That a deluge and inundation of waters signify temptations, n.
660, 705, 739, 756, 790, 5725, 6853. That baptism signifies the
same, n. 5120, 10,389. In what manner baptism was represented
from heaven, n. 2299.

OF THE HOLY SUPPER.

210. Tur Holy Supper was instituted by the Lord, to be a
means whereby the church may have conjunction with hea-
ven, and thus with the Lord; it is, therefore, the holiest solem-
nity of Divine worship.

211. The manner in which such conjunction is effected by
the Holy Supper, is not understood by those who are unac-
quainted with the internal or spiritual sense of the Word, since
they do not think beyond the external sense, which is that of
the letter. It is only from the internal or spiritual sense of
the Word, that it can be known what is signitied by the Lord’s
body and blood, and by the bread and wine; and alsu what is
signified by eating.

212. In the spiritual sense, the Lord’s body or flesh, and the
bread, signifies the good of love ; the Lord’s blood and Bi ue

918—216 ON THE NEW JERUSALEM

the good of faith ; and eating, appropriation and conjunetion.
In no other sense do the angels, who are attendant on man,
when he receives the sacrament of the Supper, understand
those things, for they perceive all things spiritually. Hence
it is, that, on such occasions, a holy principle of love and of
faith flows into man from the angels, thus through heaven from
the Lord, and hence conjunction is effected.

213. From these considerations it is evident, that when man
partakes of the bread, which is the body, he As conjoined to
the Lord by the good of love directed to Him and derived
from Him; and that when he partakes of the wine, which is
the blood, he is conjoined to the Lord by the good of faith, di-
rected to Him and derived from Him. But it must be par-
ticularly observed, that conjunction with the Lord, by means
of the sacrament of the Holy Supper, is effected with those
alone who are influenced by the good of love to Him, and of
faith in Him and from Him. With these there is conjunction
by means of this most holy ordinance; with others, there is
indeed the Lord’s presence, but no conjunction with Him.

214. Besides, the Holy Supper includes and comprehends
the whole of the Divine worship instituted in the Israelitish
Church; for the burnt-offerings and sacrifices, in which the
worship of that church principally consisted, were denomina-
ted by the single term BreapD ; hence, also, the Holy Supper is
the completion or fullness of that representative worship.

FROM THE ARCANA CQELESTIA.

Since what is involved in the Holy Supper cannot be known, un
less it be known what its particulars signify, for they correspond to
spiritual things, therefore some passages shall be adduced respect-
ing what is signified by body and flesh, by bread and wine, and by
rating and drinking ; as also concerning the sacrifices, wherein the
worship of the Israelitish church principally consisted, showing that
they were called bread.

215. Or Surrer. That dinners and suppers signified consoviation
by love, n. 8596, 3832, 4745, 5161, 7996. That the Paschal supper
signified consociation in heaven, n. 7836, 7997, 8001. That the feast
of unleavened bread, or of the passover, signified deliverance from
damnation, by the Lord, n. 7093, 7867, 9286 to 9292, 10,655; and
in the inmost sense, the remembrance of the glorification of the
Lord’s Human, because deliverance comes therefrom, n. 10,655.

216. Or Bopy anp Friesn. That the Lord’s flesh signifies the
Divine Good of His Divine Love, that is, of His Divine Human, n.
3813, 7850, 9127, 10,283. That His body has a like signification,
n. 2343, 2359, 6135. That flesh in general signifies the will princi-
ple or proprium of man, which regarded in itself is evil; but which
ee by the Lord, signifies good, n. 148, 149, 780, 999, 3813,

12

AND ITS HEAVENLY DOCTRINE. 217

8409, 10,283. That hence flesh in the Word, signifies the whole
man, and every man, n. 574, 1050, 12,803.

It is said here and in what follows, that these things signify, be-
cause they correspond ; for whatever corresponds, signifies, see n. 2890,
2971, 2987, 2989, 3002, 8225. That the Word is written by mere
correspondences, and hence its internal or spiritual sense, the nature
of which cannot be known, and scarcely its existence, without a know-
ledge of correspondences, n. 3131, 3472 to 3485, 8615, 10,657. That
thus there is a conjunction of heaven with the man of the church by
the Word, n. 10,687. For further particulars on this head see n.
303 to 310, in the work ON Heaven ann Hex, where it treats of
the conjunction of heaven with the man of the church by means of
the Word.

217. Or Biroop. That the Lord’s blood signifies the Divine
Truth proceeding from the Divine Good of His Divine Love, n. 4735,
4978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10,026, 10,033,
10,152, 10,204. That the blood sprinkled upon the altar round
about, and at its foundation, signified the unition of Divine Truth
and Divine Good in the Lord, n. 10,047. That the blood of grapes
signifies the truth of faith from the good of charity, n. 6378. That
a grape and a bunch of grapes signify spiritual good, which is the
good of charity, n. 5117. That to shed blood is to offer violence to
Divine Truth, n. 374, 1005, 4735, 5476, 9127. What is signified by
blood and water going out of the Lord’s side, n. 9127. What by
the Lord’s redeeming men by His blood, n. 10,152.

218. Or Breap. That bread, when mentioned in relation to the
Lord, signifies the Divine Good of the Lord’s Divine Love, and the
reciprocal good of the man who eats it, n. 2165, 2177, 3478, 3735,
3813, 4211, 4217, 4735, 4976, 9323, 9545. That bread involves and
signifies all food in general, n. 2165, 6118. That food signifies every
thing that nourishes the spiritual life of man, n. 4976, 5147, 5915,
6277, 8418. Thus bread signifies all celestial and spiritual food, n.
276, 680, 2165, 2177, 3478, 6118, 8410. Consequently every thing
which proceeds out of the mouth of God, according to the Lord’s
words, Matt. iv. 4,n. 681. That bread in general signifies the good
of love, n. 2165, 2177, 10,686. The same is signified by wheat, of
which bread is made, n. 3941, 7605. That bread and water when
mentioned in the Word, signify the good of love, and the truth of
faith, n. 9323. That breaking of bread was a representative of mu-
tual love in the ancient churches, n. 5405. That spiritual food is
knowledge, intelligence, and wisdom, and consequently good and
truth, because the former are derived from the latter, n. 3114, 4459,
4792, 5147, 5298, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5656,
8562, 9003. And because they nourish the mind, n. 4459, 5293,
5576, 6277, 8418. That sustenance by food signifies spiritual
nourishment, and the influx of good and truth from the Lord, n.
4976, 5915, 6277.

That the show-bread on the table in the tabernacle, signified the
Divine Good of the Lord’s Divine Love, n. 3478, 9545. That the
meat-ofierings of cakes and wafers in the sacrifices, signified worship
from the good of love, n. 4581, 10,079, 10,137. What the various

[ * 113

219—221 ON THE NEW JERUSALEM

meat-oferings signified in particular, n. 7978, 9992, 9993, 9994
10,079.

That the ancients, when they mentioned bread, meant all food in
general, see Gen. xliii. 16, 31; Exod. xvii. 12; Judges xiii. 15, 16;
1 Sam. xiv. 28, 29; chap. xx. 24, 27; 2 Sam. ix. 7, 10; 1 Kings iv.
22, 23; 2 Kings xxv. 29.

219. Or Wine. That wine, when mentioned with respect to the
Lord, signifies the Divine Truth proceeding from His Divine Good,
in the same manner as blood, n. 1071, 1798, 6377. That wine in
general signifies the good of charity, n. 6377. That new wine sig-
nifies truth from good in the natural man, n. 3580. That wine is
called the blood of grapes, n. 6378. That a vineyard signifies the
church with respect to truth, n. 9139, 3220. That the drink-offering
in the sacrifices, which was wine, signified spiritual good, which is
holy truth, n. 1072. That the Lord alone is holy, and hence that
all holiness is from Him, n. 9229, 9680, 10,359, 10,360. That the
Divine Truth proceeding from the Lord is what is called holy in the
Word, n. 6788, 8302, 9229, 9820, 10,361.

220. Or Eatine anp Drinxine. That to eat signifies to be ap-
propriated and conjoined by love and charity, n. 2187, 2348, 3168,
3513, 5648. That hence it signifies to be consociated, n. 8001
That to eat is predicated of the appropriation and conjunction of
good, and to drink, of the appropriation and conjunction of truth, n.
3168, 3538, 3832, 9412. What eating and drinking in the Lord’s
kingdom signifies, n. 3832. Hence it is, that to be famished and
hungry, in the Word, signifies to desire good and truth from affec-
tion, n. 4958, 10,227.

That the angels understand the things here spoken of according
to their internal or spiritual sense alone, because the angeis are ip
the spiritual world, n. 10,121. That hence holiness from teaven
flows in with the men of the church, when they receive the sacra-
ment of the supper with sanctity, n. 6789. And effects conjunction
with the Lord, n. 1519, 8464, 3735, 5915, 10,521, 10,522.

221. Or Sacririces. That burnt-offerings and sacrifices signified
all things of worship from the good of love, and from the truths of
faith, n. 923, 6905, 8680, 8936, 10,042. That burnt-offerings and
sacrifices also signified Divine Celestial things, which are the inter-
nal things of the church, from which worship is derived, n. 2180,
2805, 2807, 2830, 3519. With a variation and difference according
to the varieties of worship, n. 2805, 6905, 8936. That therefore
there were many kinds of sacrifices, and various processes to be ob-
served in them, and various beasts made use of, n. 2830, 9939, 9990.
That the various things which they signified in general, may appear
from unfolding the particulars by the internal sense, n. 10,042.
What the beasts which were sacrificed signified in particular, n.
10,042. That arcana of heaven are contained in the rituals and
processes of the sacrifices, n. 10,057. That in general they contain-
ed the arcana respecting the glorification of the Lord’s Human;
and in a respective sense, the arcana of the regeneration and puri-
fication of man from evils and falses; wherefore they were prescri-
bed for various sins, crimes, and purifications, n. 9990, 10,022,

we 10,053, 10057. What is signified by the imposition of
14

AND ITS HEAVENLY DOCTRINE. 29¢

hands on the beasts which were sacrificed, n. 10,023. What by the
inferior parts of the slain beasts being put under their superior
parts, in the burnt-offerings, n. 10,051. What by the meat-offerings
that were offered at the same time, n. 10,079. What by the drink-
offering, n. 4581, 10,187. What by the salt which was used, n.
10,300. What by the altar and all the particulars of it, n. 921, 2777,
9784, 2811, 2812, 4489, 4541, 8935, 8940, 9388, 9389, 9714, 9726,
9963, 9964, 10,028, 10,123, 10,151, 10,242, 10,245, 10,344. What
by the fire of the altar, n. 954, 6314, 6832. What by eating to-
gether of the things sacrificed, n. 2187, 8682. That sacrifices were
not commanded, but charity and faith, thus that they were only per-
mitted, shown from the Word, n. 922, 2180. Why they were per-
mitted, n. 2180, 2818.

That the burnt-offerings and sacrifices, which consisted of lambs,
she-goats, sheep, kids, he-goats, and bullocks, were in one word
called Brean, is evident from the following passages: And the priest
shall burn it upon the altar ; 1 18 THE BREAD OF THE OFFERING MADE
BY FIRE UNTO THE Lorp. Levit. 1.11, 16. Zhe sons of Aaron shall
be holy unto their God, neither shall they profane the name of their
God ; for the offerings of Jehovah made by fire, the BREAD OF THEIR
Gop, they do offer. Thou shalt sanctify him, therefore, for he offer-
eth THE BREAD OF THY Gop. A man of the seed of Aaron, in whom
there shall be a blemish, let him not approach to offer the BREAD OF
His Gop. Levit. xxi. 6, 8, 17, 21. Command the children of Israel,
and say unto them, My offering, My BRreapv, for my sacrifices made
by fire for an odor of rest, ye shall observe, to offer unto me in their
due season. Num. xxviii. 2. He who shall have touched an unclean
thing shall not eat of the holy things, unless he wash his flesh in
water ; and shall afterwards eat of the holy things, because vt is his
BREAD. Levit. xxii. 6, 7. Ye offer poLtuTeD BReaD upon my altar,
Malachi i. 7.

From what has been observed, it may be seen what is meant by
bread in John: Jesus said, Verily, verily, I say unto you, Moses
gave them not that BREAD FROM HEAVEN, but my Father giveth you
the TRUE BREAD FROM HEAVEN; for THE BREAD OF Gop is He who
came down from heaven, and giveth life unto the world. Then said
they unto Him, Lord, evermore give us THIS BREAD. Jesus said unto
them, I aM THE BREAD OF LIFE; he that cometh to me shall never
hunger, and he that believeth on me shall never thirst. He that be-
heveth on me hath eternal life. I aM THE BREAD OF LIFE. THIS IS
THE BREAD which cometh down from heaven; that a man may eat
thereof, and not die. I am THE LiIvinG BREAD which came down from
heaven ; if any one shall eat or Tuts BREAD, he shall live for ever.
vi. 381 to 35, and 47 to 51. From these passages, and from what
has been said above, it appears that bread is all the good which
proceeds from the Lord, for the Lord Himself is in His own good;
and thus that bread and wine in the holy supper are all worship of
the Lord from the good of love and faith.

222. To the above shall be added some particulars from the Ar.
cana Caztestia, n. 9127: ‘“‘ He who knows nothing of the interna
or spiritual sense of the Word, knows no other than that flesh and
blood, when they are mentioned in the Word, mean natural flesh

115

223 ON THE NEW JERUSALEM

and blood. The internal sense, however, does not treat of the life *

of man’s body, but of his soul, that is, of his spiritual life. which he
is to live to eternity. This life is described in the literal sense of
the Word, by things which belong to the life of the body, that is,
by flesh and blood; and as the spiritual life of man subsists by the
good of love and the truth of faith, therefore in the internal sense of
the Word the good of Jove is meant by flesh, and the truth of faith
by blood. These are understood by flesh and blood, and by bread
and wine, in heaven; for bread means altogether the same there as
flesh, and wine as blood. They who are not spiritual men, do not
apprehend this; let such abide therefore in their own faith, only be-
lieving that in the holy supper, and in the Word, there is a sanctity,
because they are from the Lord, although they may not know where
that sanctity resides. On the other hand, let those who are endowed
with interior perception, consider whether flesh means flesh, and
blood, blood, in the following passages. In the Apocalypse: I saw
an angel standing in the sun,and he cried with a great voice, saying
unto all the fowls that fly in the midst of heaven, Come and gather
yourselves together to the supper of the great God; that ye may eat
the flesh of kings, and the flesh of captains, and the flesh of mighty
men, and the flesh of horses and of them that sit on them, and the
flesh of all men, both free and bond, both small and great. xix. 17,
18. Who can understand these words, unless he knows what flesh,
kings, captains, mighty men, horses, them that sit on them, and free-
men and bondmen, signify in the internal sense? And in Ezekiel:
Thus saith the Lord Jehovah: Say to every feathered fowl and to
every beast of the field, Assemble yourselves and come; gather your-
selves from every side to my sacrifice that I sacrifice for you, a qreat
sacrifice upon the mountains of Israel, that ye may eat flesh and
drink blood ; ye shall eat the flesh of the mighty, and drink the blood
of the princes of the earth ; and ye shall eat fat till ye be full, and
drink blood till ye be drunken, and of my sacrifice which I have
sacrificed for you. thus shall ye be filled at my table, with horses
and chariots, with mighty men, and with all men of war; and I will
set my glory among the nations. xxxix. 17, 18, 19, 20, 21. This
passage treats of the calling together of all to the kingdom of the
Lord, and in particular of the establishment of the church among
the Gentiles ; and eating flesh and drinking blood, signify to appro-
priate Divine Good and Divine Truth, thus the holy principle which
proceeds from the Lord’s Divine Humanity, to themselves. Who
cannot see, that flesh does not here mean flesh, nor blood, blood; as
when it is said, that they should eat the flesh of the mighty, and
drink the blood of the princes of the earth, and that they should
drink blood even to drunkenness; also that they should be filled
with horses, with chariots, with mighty men, and with all men of
war? What the feathered fowls and the beasts of the field signify
in the spiritual sense, may be seen in the work On Heaven anp
Het, n. 110 and the notes. Let us now consider what the Lord
said concerning His flesh and His blood, in John: The bread which
I will give, is my flesh. Verily, verily, I say unto you, Except ye
eat the flesh of the Son of Man, and drink His blood, ye have no life
tr you. Whoso eateth my flesh and drinketh my blood, hath eternal
116

AND ITS HEAVENLY DOCTRINE. 223-—226

life, and I will raise him up at the last day ; for my flesh is meat
indeed, and my blood is drink indeed. He that eateth my flesh and
drinketh my blood, dwelleth in me, and Tin him. This is the bread
which came down from heaven. vi. 51 to 58. That the flesh of the
Lord is Divine Good, and His blood, Divine Truth, each from Him,
is evident, because these principles nourish the spiritual life of man:
hence it is said, My flesh is meat indeed, and my blood is drink in-
deed: and as man js conjoined to the Lord by Divine Good and
Truth, it is also said, Whoso eateth my flesh and drinketh my blood,
aath eternal life ; and, He dwelleth in me and I in him ; and in the
former part of the chapter, Labor not for the meat which perisheth,
but for that meat which endureth to eternal life. verse 27. That to
abide in the Lord is to be in love to Him, the Lord Himself teaches
in John, chap. xv. 2—12.”

OF THE RESURRECTION.

223. Man is so created that, as to his internal, he cannot
die ; for he is capable of believing in and of loving God, and
thus of being conjoined to God by faith and love; and to be
thus conjoined to God is to live to eternity.

224. This internal exists in every man who is born: his ex-
ternal is that by which he brings into effect the things which
belong to his faith and love. The internal of man is the spirit,
and the external is the body. The external, or the body, is
suited to the performance of uses in the natural world, and is
rejected or put off at death ; but the internal, which is called
the spirit, and which is suited to the performance of uses in the
spiritual world, never dies. After death, this internal exists as
a good spirit and an angel, if the man had been good during
his abode in his world, but if during that time he had lived in
evil, he is, after death, an evil spirit.

225. The spirit of man, after the dissolution of the body,
appears in the spiritual world in a human form, in every respect
as in the natural world. He enjoys the faculty of sight, of
hearing, of speaking, and of feeling, as he did in the world;
and he is endowed with every faculty of thought, of will, and of
action, as when he was in the world ; in a word, he isa man in
all respects, even to the most minute particular, except that he
is not encompassed with the gross body which he had in the
world. This he leaves when he dies, nor does he ever resume it.

226. This continuation of life is meant by the resurrection.
The reason why men believe that they shall not rise again before
the last judgment, when, as they suppose, the whole visible
creation will be destroyed, is, that they do not understand
the Word, ana because sensual men place all their lite in the

117

997 —229 ON THE NEW JERUSALEM

body, and imagine that unless the »ody be re-animated, the
man can be no more.

227. The life of man after death is the life of his love and
of his faith ; hence the nature of his life to eternity is deter-
mined by the quality which had belonged to those during his
life in the world. With those who loved themselves and the
world supremely, this life is the life of hell; and with those
who had loved God supremely, and the neighbor as themselves,
it is the life of heaven.. The latter are they who have faith ;
but the former are they who have no faith. The life of heaven
is called eternal life, and the life of hell is called spiritual death.

228. That man continues to live after the death of the body,
is plainly taught in the Word ; as when it is said, that God is
not the God of the dead, but of the living (Matt. xxii. 31);
that Lazarus after death was carried into heaven, and that the
rich man lifted up his eyes in hell (Luke xvi. 22, 23, and the
following verses) ; that Abraham, Isaac, and Jacob, are in hea-
ven (Matt. viii. 11; chap. xxii. 31, 32; Luke xxii. 37, 38); and
when Jesus said to the thief on the cross, To-day shalt thou be
with me in paradise (Luke xxiii. 43).

FROM THE WORK ON HEAVEN AND HELL.

229. Ir is unnecessary here to adduce from the Arcana Catestia
any particulars concerning the resurrection and life of man after
death, because these subjects have been fully treated in the work
On Heaven anp Hett, where they may be seen under the following
articles. JI. That every man is a spirit as to lis interiors, n. 432 to
444, JI. Of man’s resuscitation from the dead, and his entrance
into eternal life, n. 445 to 452. III. That after death man is ina
perfect human form, n. 453 to 460. IV. That after death he retains
every sense, and all the memory, thought, and affection, which he
had in the world; and that he leaves nothing but his terrestrial
body, n. 461 to 469 V. That man’s nature after death is such as
his life had been in the world, n. 470 to 484. VI. That the delights
of every one’s life are turned into corresponding things, n. 485 to
490. VII. Of man’s first state after death, n. 491 to 498. VIII.
Of his second state after death, n. 499 to 511. IX. Of his third
state after death, which is a state of instruction for those that go to
heaven, n. 512 to 520. X. That heaven and hell are from the hu-
man race, n. 311 to 317.

Concerning the last judgment, spoken of above at n. 226, see the
work On THe Last Jupement, AnD THE DestTrRucTION oF Basyton,
throughout ; where it is shown that the last judgment will not be
attended with the destruction of the world.

118

AND ITS HEAVENLY DOCTRINE. 231—237

OF HEAVEN AND HELL.

230. THrerr are two things which constitute the life o1
man’s spirit, namnely, love and faith ; love constituting the life
of his will, and faith the life of his understanding. The love
of good and the faith of truth derived from good, constitute
the lite of heaven; and the love of evil, and the faith of the
false thence derived, constitute the lite of hell.

231. Love to the Lord and love towards the neighbor con-
stitute heaven ; and so does faith, so far as it derives life from
those loves. And as each of these kinds of love, together with
the faith thence derived, is from the Lord, it is evident that the
Lord himself constitutes heaven.

232. Heaven is present with every man according to his
reception of love and faith from the Lord; and they who
receive heaven from the Lord during their abode in the world,
are admitted into heaven after death.

233. They who receive heaven from the Lord are they who
have heavenin them, for heaven is inman, as the Lord teaches:
Neither shall they say, Lo here! or, lo there! for the kingdom
of God is within you. Luke xvii. 21.

234. The abode of heaven in man is in his internal part,
thus in his willing and thinking from love and faith, and thence
in his external, which consists in acting and speaking from love
and faith. But heaven is not in man’s external without being
in his internal; fer all hypocrites are capable of acting and
speaking well, but they are incapable of willing and thinking
well.

235. On man’s entering the other life, which takes place
immediately after death, it is at once manifest whether heaven
is in him or not; but this is not so manifest while he lives in
the world. In the world the external appears, and the internal
is concealed, but in the other life the internal is made mani-
fest, because man then lives as to his spirit.

236. Eternal happiness, which is also called heavenly joy,
is imparted to those who possess love to the Lord, and faith in
Him derived trom Him; for this love and faith have that hap-

iness in them ; and into the full enjoyment of it, the man who
tris heaven in him comes after death ; in the meantime it lies
stored up in his internal man. In the heavens there is a mutual
participation of every good; the peace, the intelligence, the
wisdom, and the happiness of all are communicated to each ; yet
to every one according to his reception of love and faith from
the Lord. Hence it may be seen in how high a degree these
enjoyments exist in heaven.

237. As love to the Lord and love towards the neighbor
constitute the life of heaven in man, so the love of self and the

119

238—242 ON THE NEW JERUSALEM

love of the world, when they reign, constitute the life of hell;
for the two latter loves are in direct opposition to the two former.
Those, therefore, in whom the loves of self and of the world
reign, are incapable of receiving anything from heaven, so that
what they receive comes from hell; for whatever a man loves,
and whatever he believes, is either from heaven or from hell.

938. Those in whom the love of self and the love of the:

world predominate, can form no conception of heaven and hea-
venly happiness ; and it even appears incredible to them that
happiness should be found in anything but that in which they
themselves delight. Nevertheless, the happiness of heaven
enters the soui only in proportion as the loves of self and the
world, regarded as ends, are removed; and the happiness

which succeeds on their removal is so great as to exceed all

human comprehension.

239. The life of man cannot be changed after death, but
must forever remain such as it had been in this world; for
the quality of man’s spirit is in every respect the same as that
of his love, and infernal love can never be transcribed into
heavenly love, because they are in direct opposition to each
other. This is what is meant by the words of Abraham ad-
dressed to the rich man in hell: Between us and you there is @
great gulf fixed ; so that they which would pass from hence to
you cannot ; neither can they pass to us that would come from
thence. Luke xvi. 26. Hence it is evident, that all who goto
hell remain there to eternity, aud that all who go to heaven
remain there to eternity.

240. Since the subject of heaven and hell has been treated of in
a separate work, wherein is also adduced what is contained in the
Arcana CasLestra concerning it, it is therefore unnecessary here to
add anything further.

OF THE CHURCH.

241. Tuar which constitutes heaven with man, also consti-
tutes the church with him ; for as love and faith constitute hea-
ven, so they also constitute the church; thus, from wiat has
been already said concerning heaven, it may evidently be seen
what the church is.

242. The church is said [to be] where the Lord is acknow-
ledged and the Word exists, for the essentials of the church are
love to the Lord, and faith in Him, both derived from Him;
and the Word plainly teaches how man must live in order
that nee receive love and faith from the Lord

0

AND ITS HEAVENLY DOCTRINE. 2438—246

943. In order to the existence of a church, there must be
doctrine formed from the Word, since without doctrine the
Word cannot be understood. Doctrine alone, however, does
not constitute the church with man, but a life according to
that doctrine ; hence faith alone does not constitute the church
with man, but the life of faith, which is charity. Genuine doc-
trine is the doctrine of charity and fajth united, and not that
of faith separate from charity ; the doctrine of charity and faith
united, is the doctrine of life, but the doctrine of faith without
that of charity is not so.

244. They who are without the church, but at the same
time acknowledge one God, and live according to the religious
principles in which they have been instructed, and in a corre-
sponding degree of charity towards the neighbor, are in com-
munion with those who are within the church ; forno man whe
believes in God and lives well, isdamned. Hence it is evident,
that the church of the Lord exists in every part of the world,
although specifically, where the Lord is acknowledged, and
where the Word is knowf.

245. Every manin whom the church exists, is saved; but
every man in whom it does not exist, is condemned.

FROM THE ARCANA CQCELESTIA.

246. Tuat the church exists specifically where the Word is, and
where the Lord is thereby known, and thus where Divine Truths
are revealed, n. 3857, 10,761. That still they who are born where
the Word is, and where the Lord is thereby known, are not of the
church, but they who are regenerated by the Lord by the truths of
the Word, that is, they who live a life of charity, n. 6637, 10,145,
10,153, 10,578, 10,645, 10,829. That they who belong to the church,
or in whom the church is, are in the affection of truth for the sake
of truth, that is, they love truth because it is truth; and they ex
amine from the Word whether the doctrinals of the church in which
they were born are true, n. 5432, 6047. Otherwise the truth pos-
sessed by every one would be derived from another, and from his
native soil, n. 6047.

That the church of the Lord is with all in the universal world who
live in good according to their religious [principles], n. 3263, 6637,
10,765. That all who live in good, and acknowledge one God, are
accepted by the Lord and enter heaven; since all who are in good
acknowledge the Lord, because good is from the Lord, and the
Lord is in good, n. 2589 to 2604, 2861, 2863, 3263, 4190, 4197, 6700,
9256. That the universal church on earth before the Lord is as one
man, n. 7395,9276. As heaven is, because the church is the heaven
or kingdom of the Lord on earth, n. 2853, 2996, 2998, 3624 to 3649,
3636 to 3643, 3741 to 3745, 4625. But that the church, where the
Lord is known and where the Word exists, is like the heart and

121

946 ON THE NEW JERUSALEM

lungs in man in respect to the other parts of the body, which live
from the heart and lungs as the fountains of their life, n. 637, 931,
2054, 2853. Hence it is, that unless there were a church which
possesses the Word, and where the Lord is thereby known, the hu-
man race could not be saved, n. 468, 637, 931, 4545, 10,452. That
the church is the basis of heaven, n. 4060.

That the church is internal and external, n. 1242, 6587, 9375,
9680, 10,762. That the internal of the church is love to the Lord
and charity towards the neighbor ; consequently, that they who are
in the affection of good and truth from love to the Lord and from
charity towards the neighbor, constitute the internal church; and
that they who are in external worship from obedience and faith, con-
stitute the external church, n. 1083, 1098, 4288, 6380, 6587, 7840,
8762. That to know truth and good, and to act from thence, is the
external of the church, but to will and love truth and good, and to
act from thence, is the internal of the church, n. 4899, 6775. That
the internal of the church is in the worship of those who are of the
external church, although in obscurity, n. 6775. That the internal
and external church constitute one church, n. 409, 10,762. That
man has an internal and an external, an internal after the image of
heaven, and an external after the image of the world; and that
therefore, in order that the man may be a church, his external must
act in unity with his internal, n. 8628, 4523, 4524, 6057, 6514, 9706,
10,472. That the church is in the internal of man and at the same
time in the external, but not in the external without being in the
internal, n. 1795, 6581, 10,691. That the internal of the church is
according to truths and their quality, and according to their im-
plantation in good by means of iife, n. 1238.

That the church is in man as heaven is, and thus that the-church
in general consists of the men in whom the church is, n. 3884. In
order that a church may exist, there must be a doctrine of life, that
is, a doctrine of charity, n. 8445, 10,763, 10,764. That charity con-
stitutes the church, and not faith separated from charity, n. 916.
Consequently, not the doctrine of faith separated from charity, but
the doctrine of faith conjoined therewith, and a life conformable to
it, n. 809, 1798, 1799, 1834, 1844, 4468, 4672, 4676, 4766, 5828,
6637. That the church is not with man, unless the truths of doc-
trine are implanted in the good of charity with him, thus in the life,
n. 8310, 3968, 5826. That there is no church with man, if he is only
in truths, which are termed matters of faith, n. 5826. How much
good would be in the church, if charity were in the first place and
faith in the second, n. 6269. And how much evil, if faith is in the
first place, n. 6272. That in the ancient churches charity was the
principal and essential of the church, n. 4680. That the church
would be like heaven, if all had charity, n. 2385, 2853. That if
good were the characteristic of the church, and not truth without
good, thus if charity were its characteristic, and not faith separate,
the church would be one, and differences with respect to the doc-
trinals of faith, and external worship, would be accounted as no-
thing, n. 1285, 1316, 2982, 3267, 3445, 3451.

That every church begins from charity, but declines therefrom in
process of time, n. 494, 501, 1827, 3773, 4649. Thus to falses from

122

AND ITS HEAVENLY DOCTRINE. 247

evil, and at length to evils, n. 1534, 1835, 2910, 4683, 4689. A com-
parison of a church at its beginning and decline with the infancy
and old age of man, n. 10,134. And also with the rising and set-
ting of the sun, n. 1837. Concerning the successive states of the
Christian church, down to its last state; wherein are explained the
particulars which the Lord foretold concerning the consummation
of the age, and His coming, in Matthew, chap. xxiv. to the end, n.
3353 to 3356, 3486 to 3489, 3650 to 3655, 3571 to 3759, 5897 to
3901, 4057 to 4060, 4229 to 4231, 4332 to 4335, 4422 to 4424, 4635
to 4638, 4807 to 4810, 4954 to 4959, 5063 to 5071. That the Chris-
tian church is at this day in its last states, there being no faith
therein because there is no charity, n. 3489, 4649. That the last
judgment is the last time of the church, n. 2118, 8353, 4057, 4355,
4535. Of the vastation of the church, n. 407 to 411. That the con-
summation of the age and the coming of the Lord is the last time
of the old church and the beginning of the new, n. 2245, 4535,
10,622. That when the old church is vastated, interior truths are
revealed for the service of the new church which is then established,
n. 3398, 3786. Concerning the establishment of the church with
the Gentiles, n. 1366, 2986, 4747, 9256.

247. Of the ancient churches. ‘That the first and most ancient
church in this world was that which is described in the first chapters
of Genesis, and that it was a celestial church, and the chief of all
the rest, n. 607, 895, 920, 1121, 1122, 1123, 1124, 2896, 4493, 8891,
~ 9942, 10,545. Of the states of those in heaven who belonged to it,
n. 1114 to 1125. That they are in the highest degree of light, n.
1116, 1117. That there were various churches after the flood,
called in one word, the ancient church, concerning which, see n.
1125, 1126, 1127, 13827, 10,355. Through how many kingdoms of
Asia the ancient church was extended, n. 1238, 2385. The quality
of the men of the ancient church, n. 609, 895. That the ancient
church was a representative church, and that its representatives
were collected into one by certain men of the most ancient church,
n. 519, 521, 2896. That the ancient church was in possession of a
Word, but that it was afterwards lost, n. 2897. The quality of the
ancient church when it began to decline, n. 1128. The difference
between the ancient and most ancient churches, n. 597, 607, 640,
641, 765, 684, 895, 4493. That both of them existed in Canaan,
and that hence came the representative significations of the places
therein, n. 3686, 4447, 4454. Of the church that began from Eber,
which was called the Hebrew church, n. 1238, 1241, 1343, 4516,
4517. The difference between the ancient and Hebrew churches,
n. 1842, 4874. That Eber instituted sacrifices which were wholly
unknown in the ancient churches, n. 1348. That the ancient
churches accorded with the Christian church as to internals, but
not as to externals, n. 3478, 4489, 4772, 4904, 10,149. That in the
most ancient church there was immediate revelation; in the ancient
church, revelation by correspondences ; in the Jewish church, by a
iiving voice; and in the Christian church, by the Word, n. 10,355.
That the Lord was the God of the most ancient church, and was
called Jehovah, n. 1343, 6846. That the Lord is heaven, and that
he is the church, n. 4766 10,125 10,151, 10,157 That the Divine

123

448 ON THE NEW JERUSALEM

of the Lord constitutes heaven, see the work On Heaven anp Het,
n. 7 to 12, and 78 to 86; and thus also the church, since what con-
stitutes heaven with man, constitutes also the church, as was shown
in the doctrine above.

248. Of the Jewish church and of the Jews. ‘That the statutes,
judgments and laws, which were commanded in the Jewish church,
were in part like those in the ancient church, n. 4449, 4834. In what
respect the representative rites of the Jewish church differed from
those of the ancient church, n. 4288, 10,149. That a representative
church was instituted with that nation, but that there was no church
in that nation itself, n. 4899, 4912, 6304. That therefore with re-
spect to that nation itself, it was the representative of a church, but
not a church, n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10,396,
10,526, 10,531, 10,698. That the Israelitish and Jewish nation was
not elected, but only received, in order that it might represent a
church, on account of the obstinacy with which their fathers and
Moses demanded it, n. 4290, 4293, 7051, 7439, 10,430, 10,535,
10,632. That their worship was merely external, without any in-
ternal worship, n. 1200, 8147, 3479, 8871. That they were entirely
unacquainted with the internals of worship, and were not willing to
know them, n. 301, 302, 803, 8479, 4429, 4433, 4680, 4844, 4897,
10,396, 10,401, 10,407, 10,694, 10,701, 10,707. In what manner
they consider the internals of worship, of the church, and the Word,
n. 4865. That their interiors were filthy, full of the loves of self:
and of the world, and of avarice, n. 3480, 9962, 10,454 to 10,457,
10,462 to 10,466, 10,575. That on this account the internals of the
church were not discovered tu them, because they would have pro-
faned them, n. 2520, 3398, 3480, 4289. That the Word is wholly
shut to them, n. 3769. That they see the Word from without and
not from within, n. 10,549, 10,550, 10,551. That therefore their
internal, when in worship, was shut, n. 8788, 8806, 9320, 9380, 9377,
9962, 10,390, 10,401, 10,407, 10,492, 10,498, 10,500, 10,575, 10,629,
10,692. That that nation was of such a quality, that they could be
in a holy external, when the internal was shut, more than others, n.
4293, 4311, 4903, 9373, 9377, 9381. Their state at that time, n.
4311. That they are therefore preserved to this day, n. 3479. That
their holy external was miraculously elevated by the Lord into
heaven, and the interior things of worship, of the church, and the
Word perceived thereby, n. 8480, 4309, 4311, 6304, 8588, 10,492,
10,500, 10.602. That for this purpose they were forced by external
means strictly to observe their rites in their external form, n. 3147,
4281, 10,149. That because they were capable of being in a holy
external without an internal, they were capable of representing the
holy things of the church and heaven, n. 3479, 3881, 4208, 6306,
6588, 9377, 10,430, 10,500, 10,570. That still those holy things did
not affect them, n. 3479. That the quality of the person who re-
presents is of no importance, because the representation respects
the thing represented, and not the person, n. 665, 1097, 1361, 3147,
3881, 4208, 4285, 4288 4292, 4307, 4444, 4500, 6804, 7048, 7439,
8388, 8788, 8806. P

That that nation was worse than other nations, with a description
of ar eae) from the Word of both the Old and New Testa:

AND ITS HEAVENLY DOC_RINE. 948

aunts, n, 4314, 4316, 4817, 4444, 4503, 4750, 4741, 4815, 4820, 4832,
5057, 5998, 7248, 8819, 9320, 10,454 to 10,547, 10,462 to 10,466.
That the tribe of Judah was guilty of worse actions than the other
tribes, n. 4815. How cruelly they treated the: Gentiles, from de-
light, n. 5057, 7248, 9320. That that nation was idolatrous in heart,
and more than other nations worshiped other gods, n. 3732, 4208,
4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882. That even their
worship was idolatrous when considered with respect to that nation
itself, because it was external without internal, n. 4281, 4825, 8871,
8882. That they worshiped Jehovah only in name, n. 6877, 10,559,
10,560, 10,561, 10,566. And on account’of miracles, n. 4299. That
they who believe that the Jews will be converted at the end of the
church, and brought again into the land of Canaan, think erroneous-
ly, n. 4847, 7051, 8301. Many passages adduced from the Word
concerning this matter, but which are to be understood according
to the internal sense, and differently from the sense of the letter, n.
7051. That the Word was changed on account of that nation, as
to its external sense, but not as to its internal sense, n. 10,453,
10,461, 10,603, 10,604. That Jehovah appeared to them on Mount
Sinai, according to their quality, in a consuming fire, a thick cloud,
and smoke as of a furnace, n. 1861, 6832, 8814, 8819, 9454. That
the Lord appears to every one according to his quality, as a vivify-
ing and recreating fire to those who are in good, and us a consum-
ing fire to those who are in evil, n. 934, 1861, 6852, 8814, 8819, 9454,
10,551. That one origin of that nation was from a Canaanite, and
the two others from whoredom with a daughter-in-law, n. 1167, 4817,
4820, 4874, 4891, 4913. That these origins signify the nature of
their conjunction with the church, as being like conjunction with
the Canaanite, and whoredom with a daughter-in-law, n. 4868, 4874,
4899, 4911, 4913. Of the state of the Jews in the other life, n. 939,
940, 5057.

Since this nation, although of such a quality, represented the
church; and since the Word was written among them and concern-
ing them; therefore Divine Celestial things were signified by their
names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and -
the rest. That Judah, in the internal sense, signifies the Lord as
to celestial love, and his celestia! kingdom, n. 3654, 3881, 5583, 5605,
5782, 6363. The prophecy of Israel concerning Judah, in which
the Lord is treated of, explained, Gen. xlix. 8 to12; n. 6362 to 6382
That the tribe of Judah and Judea signify the celestial church, n.
3654, 6364. That the twelve tribes represented, and thence signi-
fied all things of love and faith in the complex, n. 3858, 3926, 4060,
6335; consequently also heaven and the church, n. 6337, 6637, 7836,
7891. That they signify according to the order in which they are
named, n. 3862, 3926, 3939, 4603, seq. 6637, 6640. That the twelve
tribes were divided into two kingdoms, in order that the Jews might
represent the celestial kingdom, and the Israelites the spiritual king-
dom, n. 8770, 9320. That the seed of Abraham, of Isaac, and of
Jacob, signifies the goods and truths of the church, n. 3773, 10,445,

125

_

249—454 ON THE NEW JERUSALEM
OF THE SACRED SCRIPTURES, OR THE WORD.

249. Wirnout a Divine revelation, man could know nothing
of eternal life, or even of God ; still less of love to God and of
faith in Him; for man is born in utter ignorance, and must
obtain all his knowledge, and form his understanding, from
worldly objects. Moreover, man inherits by birth every evil
proceeding from the love of self and the world ; and the delights
thence arising continually prevail, and insinuate into his mind
things which are diametrically opposed to whatever is of God.
Hence it is, that man is naturally destitute of the knowledge ot
eternal life ; and hence the necessity of a Divine revelation, to
communicate to him such knowledge.

950. That the evils of the love of self and of the world
induce such ignorance concerning the things which relate to
eternal life, manifestly appears from the case of many within
the church, the learned as well as the unlearned, who, although
they know from revelation that there is a God, that there is a
heaven and a hell, that there is eternal life, and that that life is
to be acquired by the good of love and faith, still lapse into un-
belief concerning those subjects. Hence it is evident to what
an awful extent ignorance would prevail, had no revelation
been given.

251. Since, therefore, man lives after death, and even lives
to eternity ; and since the nature of his life to eternity is deter-
mined by that of his love and his faith; it follows that the
Divine Being, in his love towards the human race, has revealed
such things as may lead to that life, and conduce to man’s
salvation. What He has thus revealed, forms with us the Word.

252. As the Word is a revelation from God, it is Divine in
all its parts, and in every particular; for what proceeds from
God cannot be otherwise. That which proceeds from God de-
scends through the heavens down to man; wherefore in the
heavens it is accommodated to the wisdom of the angels who are
there, and on earth it is accommodated to the apprehension of
man. ‘There is therefore in the Word an internal sense, which
is spiritual, and suited to the capacity of the angels ; and an ex-
ternal sense which is natural, and is intended for man. Hence
it is that the conjunction of heaven with man is effected by the
Word.

253. The genuine sense of the Word is understood only by
those who are enlightened ; and none are enlightened but those
who have love to the Lord and faith in Him: the interior per-
ceptions of such are elevated by the Lord into the light of
heaven.

254. The Word cannot be understood in the letter, except
by doctrine derived from it, by one who is enlightened ; for the

Neate of the Word is accommodated to the apprehension
12

AND ITS HEAVENLY DOCTRINE. 255, 256

cven of simple men ; wherefore doctrine drawn from the Word
must be given them for a light.

FROM THE ARCANA CQCELESTIA.

255. Or the Necessity and Excellency of the Word. That from
the light [Zwmen] of nature, nothing can be known concerning the
Lord, concerning heaven and hell, concerning the life of man after
death, and concerning the Divine Truths whereby man acquires
spiritual and eternal life, n. 8944, 10,318, 10,319, 10,520. That this
may be manifest from the fact, that many, and amongst them some
who are learned, do not believe in such things, although they are
born where the Word is, and are thereby instructed concerning
them, n. 10,319. That it was therefore necessary that there should
be some revelation from heaven, because man was born for heaven,
n. 1775. That therefore in every age there has been a revelation,
n. 2895. Concerning the various kinds of revelation which have
been successively made on this earth, n. 10,355, 10,632. That the
most ancient people who lived before the flood, and whose age was
called the golden age, had immediate revelation, and hence Divine
Truth was inscribed on their hearts, n. 2896. That in the ancient
ehurches which were after the flood, there was a Word, both his-
torical and prophetical, n. 2686, 2897; concerning which churches,
see above, n. 247. That its historical parts were called the Wars of
Jehovah, and its prophetical parts, Enunciations, n. 2897. That
that Word was like our Word with respect to inspiration, n. 2897.
‘Chat it is mentioned by Moses, n. 2686, 2897. But that that Word
s lost, n. 2897. That there were also prophetic revelations with
thers, as appears from the prophecies of Balaam, n. 2898.

That the Word is Divine in the whole and in every particular
part, n. 639, 680, 10,321, 10,637. That the Word is Divine and
aoly as to every iota and point, from experience, n. 1349. How it
is explained at this day, that the Word is inspired as to every iota,
n. 1886.

That the church exists specifically where the Word is, and where
the Lord is thereby known and Divine Truths are revealed, n. 3857,
10,761. But that it does not follow from hence, that they are of
the church who are born where the Word is, and where the Lord
is thereby known, but they who by means of truths from the Word
are regenerated by the Lord, that is, who live according to the
truths therein, or lead a life of love and of faith, n. 6637, 10,143,
10,153, 10,578, 10,645, 10,829.

256. That the Word is not understood except by those who are en-
lightened. That the human rational [principle] cannot apprehend
Divine things, nor even spiritual things, unless it is enlightened by
the Lord, n. 2196, 2203, 2209, 2654. Thus that only they who are
enlightened apprehend the Word, n. 10,323. That the Lord enables
those who are enlightened, to understand truth, and to see how to
reconcile those things in the Word which may appear to contradic

127

256, 257 ON THE NEW JERUSALEM

each other, n. 9382, 10,659. That the Word in the literal sense is
not consistent with itself, and sometimes, appears contradictory, n
9025. And that ther efore it may be explained and strained by those
who are not enlightened, to confirm any opinion or heresy whatever,
and to patronise any Ww ‘orldly and corporeal Jove, n. 4783, 10 399,
10,401. That they who read the Word from the love of truth and
ood, are enlightened from it, but not they who read it from the
love of fame, gain, or honor, thus from the love of self, n. 9382,
10,548, 10 549, 10, 550. ‘That they who are in the good of life, and
thereby in the affection of truth, are enlightened, n. 8694. That
they whose internal is open, and who thus as to their internal man
are capable of being elevated into the light of heaven, are enlighten-
ed, n. 10,401, 10, 402, 10,691, 10,694. That enlightenment is an
actus il opening of the interiors of the mind, and elevation of them
into the light of heaven, n. 10,330. That a holy [principle] from
the internal, that is, through the internal from the Lor d, inflows
with those who esteem the Word to be holy, though they them-
selves are ignorant thereof, n. 6789. That they who are led by the
Lord are enlightened, and see truths in the Word, but not they who
ure led by self, n. 10,638. That they who love truth because it is
truth, that is, who love to live according to Divine Tr uths, are led
by the Lord, n. 10,578, 10,645, 10,829. That the Word is vivitied
with man, according to his life of love and faith, n. 1776. That those
things which are from self-intelligence have no life in them, since
nothing good proceeds from man’s proprium, n. 8491, 8944. That
they who have much confirmed themselves in false doctrine, are in-
capable of enlightenment, n. 10,640.

‘That the understanding is enlightened, n. 6608, 9800. Because
the understanding is recipient of truth, n. 6242, 6608, 10,659. That
there are ideas concerning every doctrinal of the. church, according
to which i is the understanding of the subject, n. 8310, ¢ 3895, That
a man’s ideas, so long as he ‘liv es in the world, are natural, because
he then thinks in the natural [principle], but that never theless spirit
ual ideas lie concealed therein with those who are in the affection
of truth for the sake of truth, n. 10,236, 10,240, 10,550. That there
is no perception of any subject without ideas, n. 3825. That our
ideas concerning the things of faith are opened in the other life, and
their quality is then seen by the angels, n. 1869, 3310, 5510, 6 201,
8885. That therefore the Word is not understood except by a
rational man; for to believe anything without having an idea of the
subject, and without a rational view of it, is only to retain words in
the memory, destitute of all life of perception and affection, which
is not believing, n. 2553. That the literal sense of the WwW ord is
what is enlightened, n. 3619, 9824, 9905, 10,548.

257. That the Word cannot be understood but by means of doctrine
fr om the Word. hat the doctrine of the church must be from the

ord, n. 3464, 5402, 6832, 10,763, 10,765. That the Word with-
out doctrine is not understood, n. 9025, 9409, 9424, 9430, 10,324,
10,431, 10,582. That true doctrine i is a lamp to those who re: id the
Word, n. 10, 401. That genuine doctrine must be formed by those
who are in enlightenment. from the Lord, n. 2510, 2516, 2519, 2524,

10,105. That the Word is rendered intelligible by means of doc-
128

AND ITS HEAVENLY DOCTRINE. 257

trine formed by one who is enlightened, n. 10,324. That they who
are in enlightenment form doctrine for themselves from the Word,
n. 9382, 10, 659. The difference between those who teach and learn
from the doctrine of the church, and those who teach and learn only
from the literal sense of the Word, described, n. 9025. That they
who abide in the literal sense of the Word, without doctrine, attain
no understanding of Divine Truths, n. 9409, 9410, 10,582. That
they fall into many errors, n. 10, 431. That they who are in the
affection of truth for the sake of tr uth, when they arrive at adult
age, and are capable of using their own under ‘standing, do not
simply : abide in the doctrinals of their own church, but examine from
the Word whether they are truths, n. 5402 , 6432, 6047. That
otherwise every man’s truth would be derived from others, and
from his native soil, whether he were born a Jew or a Greek, n.
6047. That nevertheless such things as are become matters of faith
from the literal sense of the Word, ought not to be rejected till after
a full view, n. 9039.

That the true doctrine of the church is the doctrine of charity and
faith, n. 2417, 4766, 10,763, 10,765. That the doctrine of faith does
not constitute the church, but the life of faith, which is charity, n
809, 1798, 1799, 1834, 4468, 4677, 4766, 5826, 6637. That doc-
trinals are of no value unless the life be directed by them, n. 1515,
2049, 2116. That in the churches at this day the doctrine of faith
is taught, and not the doctrine of charity, the latter being degraded
into a science which is called moral theology, n. 2417. That the
church would be one, if men were acknowledged as members of the
church according to their life, thus according to their charity, n
1285, 1316, 2982, 3 3267, 38445, 38451, 3452. How much superior the
doctrine of charity is to that of faith separate from charity, n. 4844.
That they who do not know any thing concernmg charity, are in
ignorance concerning heavenly things, n. 2435. ‘Into how many
errors they fall who only hold the doctrine of fi ith, and not that of
charity at the same time, n. 2417, 2383, 3146, 3325, 3412 , 3413, 3416,
8773, 4672, 4730, A783, 4925, 5351, 7623 to 7677, 7752 to 7762,
7790, 8094, 8313, 8530, 8765, 9186, 9224, 10,555. That they who
are only in the doctrine of faith, and not in the life of faith, which
is charity, were formerly called uncircumcised, or Philistines, n. 3412,
8413, 8093. That the ancients held the doctrine of love to the Lord,
and of charity towards the neighbor, and made the doctrine of faith
subservient thereto, n. 2417, 3419, 4844, 4955,

That doctrine deduced from the Word by an enlightened person,
may be afterwards confirmed by means of rational [arguments],
and that thus it is more fully understood, and is corroborated, n.
2503, 2719, 2720, 8052, 8310, 6047. See more on this subject at n.
51 above. That they who are in faith separate from charity would
have the doctrinals of the church implicitly believed, without any
rational intuition, n. 3394.

That it is not the part of a wise man to confirm a dogma, but to
see whether it is true before he confirms it, as is the case with those
who are in enlightenment, n. 1017, 4741, 7012, 7680, 7950. That
the light of confirmation is natural light, and not spiritual, and may
exist even with the evil, n. 8780. That ali things, even falses, are

Lo ] 129

258, 259 ON THE NEW JERUSALEM

capable of being confirmed so as to appear like truths, n. 2482,
2490, 5033, 6865, 8521.

258. That in the Word there is a spiritual sense, which is called
the internal sense. That no one can know what the internal sense
of the Word is, unless he know what correspondence is, 2895, 4322.
That the whole and every part, even to the most minute, of the
natural world, corresponds to spiritual things, and thence is signi-
ficative of them, n. 2890 to 2893, 2897 to 3008, 38212 to 3227. That
the spiritual things to which natural things correspond assume an-
other appearance in the natural, so that they are not distinguished,
n. 1887, 2396, 8920. That scarcely any one knows at this day,
where, or in what part of the Word, its divinity is seated, when
nevertheless it is in its internal or spiritual sense, which at this day
is not known even to exist, n. 2890, 4989. That the mystery (myst
cum) of the Word is nothing else than what its internal or spiritual
sense contains, which treats of the Lord, of His kingdom, and of
the church, and not of the natural things which are in the world, n.
4923. That the prophetic parts of the Word are in many places
unintelligible, and therefore of no use without the internal sense ;
illustrated by examples, n. 2608, 8020, 8398. As with respect to

‘what is signified by the White Horse, mentioned in the Apocalypse,
n. 2760, seg. By the keys of the kingdom of the heavens that were
given to Peter, see the preface to the 22nd chapter of Genesis, n.
9410. By the flesh, blood, bread, and wine, in the Holy Supper,
and thus why it was instituted by the Lord, n. 8682. By the
prophecies of Jacob concerning his sons in the 49th chapter of
Genesis, n. 6306, 6333 to 6465. By many prophecies .concerning
Judah and Israel, which by no means tally with that people, nor in
the literal sense have any coincidence with their history, n. 6331,
6361, 6415, 6438, 6444. Besides innumerable other instances, n.
2608.

Of the spiritual or internal sense of the Word in general, n. 1767
to 1777, 1869 to 1879. That there is an internal sense in the whole
and in every particular part of the Word, n. 1143, 1984, 2135,
2333, 2595, 2495, 2619. That such things do not appear in the
sense of the letter, but that nevertheless they are contained within
it, n. 4442.

259. That the internal sense of the Word is principally for the use
of angels, and that it is also for the use of men. In order that it
may be known what the internal sense is, of what quality it is, and
whence it is, it may here be observed in general, that speech and
thought in heaven differ from speech and thought in the world; in
heaven they are spiritual, but in the world they are natural; while,
therefore, man is reading the Word, the angels who are with him
perceive it spiritually, whilst he perceives it naturally; of conse-
quence, the angels are in the internal sense, whilst men are in the
external sense; nevertheless these two senses make one by corre-
spondence.

That the Word is understood differently by the angels in the hea-
vens and by men on earth, the angels perceiving the internal or
spiritual sense, whilst men see only the external or natural sense
n. 1887, 2396. That the angels perceive the W-rd in its internal

130

AND ITS HEAVENLY DOCTRINE. 259

sense, and not in its external sense, proved from the experience of
those who spake with me from heaven, whilst I was reading the
Word, n. 1769, 1770, 1771, 1772. That the ideas and speech of
the angels are spiritual, but the ideas and speech of men are natural ;
that therefore there is an internal sense, which is spiritual, for tha
use of the angels, illustrated by experience, n. 2333. That never-
theless the literal sense of the Word serves the spiritual ideas of the
angels as a medium of conveyance, just as the words of speech serve
men to convey the sense of the subject whereon they converse,
2143. That the things relating to the internal senge of the word
are such as belong to the light of heaven, and are therefore adapted
to the perception of angels, n. 2618, 2619, 2629, 3086. That the
things which the angels ood from thé Word are on this ac-
count precious to them, n. 2540, 2541, 2545, 2551. That the angels
do not understand a single syllable ‘of the letter of the Word, n.
64, 65, 1434, 1929. That they are unacquainted with the names of
persons and places mentioned in the Word, n. 1454, 1888, 4442,
4480. That names cannot enter heaven, nor be pronounced there,
n. 1876, 1888. That all names mentioned in the Word, signify
things, and in heaven are changed into the ideas of the thing which
they signify, n. 768, 1888, 4310, 4442, 5225, 5287, 10, 329. That
the angels think abstractedly from persons, n. 6613, 9343, 8985,
9007. How elegant the internal sense of the Word is, even where
nothing but mere names occur, shown by examples from the Word,
a, 1224, 1888, 2395. That many names in a series express one
thing in the internal sense, n. 5905. That all numbers in the Word
signify things, n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075,
2252, 3152, 4264, 6175, 9488, 9659, 10,217, 10,253. That spirits
perceive the Word in its internal sense, so far as their interiors are
open to heaven, n. 1771. That the literal sense of the Word, which
is natural, is changed instantly with the angels into the spiritual
sense, because there is a correspondence between the two senses, n.
5648. And that this is effected without their hearing or knowing
what is contained in the literal or external sense, n. 10,215. Thus
that the literal or external sense is confined to man, and proceeds
no further, n. 2015.

That there is an internal sense of the Word, and likewise an in-
most or supreme sense, concerning which see n. 9407, 10,604,
10,614, 10,627. That the spiritual angels, that is, those who belong
to the spiritual kingdom of the Lord, perceive the Word in its in-
ternal sense, and that the celestial angels, that is, those who belong
to the celestial kingdom of the Lord, perceive the Word in its in-
most sense, n. O157, 2270.

That the Word is for the use of men, and also for the use of
angels, being accommodated to each, n. 7381, 8862, 10,322. That
the Word is the medium of union between heaven and earth, n.
2310, 3495, 9212, 9216,9357. That the conjunction of heaven with
man is effected by means of the Word, n. 9396, 9400, 9401, 10,452.
That therefore the Word is called a covenant, n. 9396. Because
covenant signities conjunction, n. 665, 666, 1023, 1038, 1864, 1996,
2003, 2021, ~ 6804, 8767, 8778, 9396, 10 632. That there is an im
ternal sense in the Word, in consequence of the Word having

131

260° ON THE NEW JERUSALEM

descended from the Lord thro.gh the three heavens to man, n.
2310, 6597. And that thereby it is accommodated to the angels of
the three heavens, and also to men, n. 7381, 8862. Hence it is that
the Word is Divine, n. 2980, 4989. And that it is holy, n. 10,276.
And that it is spiritual, n. 4480. And that it is divinely inspired,
n. 9094. That this is the meaning of inspiration, n. 9094.

That the regenerate man also, is actually in the internal sense of
the Word, although he knows it not, since his internal man, which
is endowed with spiritual perception, is open, n. 10,401. But that
in this case the spiritual [principle] of the Word flows into natural
ideas, and thus is presented naturally, because, while man lives in
the world, he thinks in the natural [principle], n. 5614, That hence
the light of truth, with the enlightened, is from their internal, that
is, through their internal from the Lord, n. 10,691, 10,694. That
by the same way a holy [principle] flows in with those who esteem
the Word holy, n. 6789. As the regenerate man is actually in the
internal sense of the Word, and in the sanctity of that sense, not-
withstanding his ignorance of it, that therefore after death he comes
into it, and is no longer in the sense of the letter, n. 3226, 3342,
3343.

260. That the internal or spiritual sense of the Word contains in-
numerable arcana. That the Word in its internal sense contains
innumerable things, which exceed human comprehension, n. 3085,
3086. That it also contains inexplicable things, n. 1965. Which
are represented only to angels, and understood by them, n. 167.
That the internal sense of the Word contains arcana of heaven,
which relate to the Lord and His kingdom in the heavens and on
earth, n. 1, 2,3, 4,937. That those arcana do not appear in the
sense of the letter, n. 957, 1502, 2161. That many things in the
writings of the prophets, appear to be unconnected, when yet in
their internal sense they cohere in a regular and beautiful con-
nexion, n. 7153, 9022. That not a single word, nor even a single
iota can be omitted in the literal sense of the Word, without an in-
terruption in the internal sense, and that therefore, by the Divine
Providence of the Lord, the Word has been preserved so entire as
to every word and every point, n. 7933. That innumerable things
are contained in every particular part of the Word, n. 6637, 6620,
8920. And in every expression, n. 1689. That there are innumer-
able things contained in the Lord’s prayer, and in every part there-
of, n. 6619. And in the precepts of the Decalogue ; in the external
sense of which, notwithstanding, some things are such as are known
to every nation without revelation, n. 8867, 8900.

That in the Word, and particularly in the prophetical parts of it,
two expressions are used that seem to signify the same thing, but
that one expression has relation to good, and the other to truth;
thus one relates to what is spiritual, the other to what is celestial,
n 683, 707, 2516, 8339. That good and truth are conjoined in a
wonderful manner in the Word, and that that conjunction is ap-
parent only to him who is acquainted with the internal sense, n.
10,554. And thus that there is a Divine marriage and a heavenly
marriage in the Word, and in every part thereof, n. 683, 793, 801
ale te 2712, 5138, 7022. That the Divine marriage is the

6
ad

ee
i .
in

AND ITS HEAVENLY DOCTRINE. 260

marriage of Divine Good and Divine Truth, thus it is the Lord, in
whom alone that marriage exists, n. 5004, 3005, 3009, 4158, 5194,
5502, 6343, 7945, 8339, 9263, 9314. That Jesus signifies Divine
Good, and Christ Divine Truth; and both the Divine marriage in
heaven, which is the marriage of Divine Good and Divine Truth, D.
3004, 3005, 3009. That this marriage is in every part of the Word,
in its internal sense ; thus the Lord, as to Divine Good and Divine
Truth, is in every part of the Word, n. 5502. That the marriage

- of good and truth from the Lord in heaven and the church, is called

the heavenly marriage, n. 2508, 2618, 2803, 3004, 3211, 3952 , 0179.
That therefore in this respect the Word is a kind of heaven, n. 2173,
10,126. That heaven is compared in the Word to a marriage, on
acecint of the marriage of good and truth therein, n. 2758, 3132,
4434, 4834.

That the internal sense is the essential doctrine of the church, n.
9025, 9430, 10,401. That they who understand the Word accor ding
to the internal sense, understand the essential true doctrine of the
church, inasmuch as the internal sense contains it, n. 9025, 9430,
10,401. That the internal of the Word is also the internal of the
church, and likewise the internal of worship, n. 10,460. That the
Word is the doctrine of love to the Lord, and of char ity towards
the neighbor, n. 3419, 3420.

That the Word in the letter is as a cloud, and that in the internal
sense it is glory, see the Preface to the 18th chapter of Genesis, n.
0922, 6343, where the words, The Lord shall come in the clouds of
heaven with glory, are explained. That a cloud in the Word sig-
nifies the Word in the literal sense, and that glory signifies the Word
in the internal eee see the Preface to the 18th chapter of Genesis,

4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10,551, 10 74.
That those ate which are in the literal sense, respectively ‘to those
which are in the internal sense, are like rude projections round a
polished optical cylinder, by which nevertheless is exhibited in the
cylinder a beautiful image of a man, n. 1871. That in the other
life, they who only allow and acknowledge the literal sense of the
Word, are represented by a deformed old woman; but they who
allow and acknowledge the internal sense, together with the literal
sense, are represented by a virgin beautifully clad, n. 1774. That
the Word in its whole complex is an image of heaven, since the
Word is Divine Truth, and Divine Truth constitutes heaven; and
as heaven resembles one man, that therefore the Word is in that re-
spect as an image of man, n. 1871. That heaven in one complex
resembles one man, may be seen in the work On Heaven anv He 1,
n. 59 to 67. And that the Divine Truth proceeding from the Lord
constitutes heaven, n. 126 to 140, 200 to 212. That the Word is
beautifully and agreeably exhibited before the angels, n. 1767, 1768.
That the literal sense is as the body, and the internal sense, as the
soul of that body, n. 8948. That of consequence the life of the
Word is from its internal sense, n. 1405, 4857. That the Word is
pure in the internal sense, and does not appear so in the literal
sense, n. 2362, 2396. That the things which are in the literal sense
of the Word are holy on account of their internal contents, n. 10,126,

10,728.
133

261 ON THE NEW JERUSALEM

That the historical parts of the Word also contain an internal
sense, but remote from the letter, n. 4989. Thus that the historical
as well as the prophetic parts of the Word contain arcana of heaven,
n. 755, 1659, 1709, 2310, 2333. That the angels do not perceive
those parts historically, but spiritually, n. 6884. The reason why
the interior arcana which are in the historical parts, are less evident
to man than those that are in the prophetical parts, n. 2176, 6597.

The quality of the internal sense of the Word further shown, n.
1756, 1984, 2004, 2663, 3035, 7089, 10,604, 10,614. And illustrated
by comparisons, n. 1873.

261. That the Word is written by correspondences, and thus by re-
presentatives. That the Word, as to its literal sense, is written by
mere correspondences, thus by such things as represent and signify
spiritual things which relate to heaven and the church, n. 1404,
1408, 1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899. That
this was done for the sake of the internal sense, which is contained
in every part, n. 2899. ‘Thus for the sake of heaven, inasmuch as
the inhabitants thereof do not understand the Word according to
its literal sense, which is natural, but according to its internal sense,
which is spiritual, n. 2899. That the Lord spake by correspon-
dences, representatives, and significatives, because He spake from
the Divine, n. 9049, 9063, 9086, 10,126, 10,728. That thus the Lord
spake, at the same time, before the world and before heaven, n.
2533, 4807, 9049, 9063, 9086. That the things which the Lord
spake filled the universal heaven, n. 4657. That thé historical parts
of the Word are representative, and the expressions significative, n.
1540, 1659, 1709, 1783, 2687. That the Word could not be written
in any other style, consistently with its being the medium of com-
munication and conjunction with the heavens, n. 2899, 6948, 9481.
That they who despise the Word on account of the apparent sim-
plicity and rudeness of its style, and who fancy that they should re-
ceive the Word, if it were written in a different style, are in a great
error, n. 8783. That the mode and style of writing, which prevailed
amongst the most ancient people, was by representatives and sig
nificatives, n. 605, 1756, 9942. That the ancient wise men were de-
lighted with the Word, because of the representatives and significa-
tives therein, from experience, n. 2592, 2593. That if a man of the
most ancient church had read the Word, he would have seen the
things which are in the internal sense clearly, and those which are
in the external sense obscurely, n. 449. That the sons of Jacob
were brought into the land of Canaan, because all the places in that
land, from the most ancient times, were made representative, n. 1585,
3686, 4441, 5136, 6516. And thus that a Word might there be
written, in which Word those places were to be mentioned for the
sake of the internal sense, n. 3686, 4447, 5136, 6516. But that
nevertheless the Word was changed, for the sake of that nation, as
to the external sense, but not as to the internal sense, n. 10,455,
10,461, 10,603, 10,604. In order that it may be known what the
correspondences and representatives in the Word are, and what is
their quality, something shall also be said concerning them.

That all things which correspond are likewise representative, and
thereby significative, thus that correspondences and representatives

154

AND ITS HEAVENLY DOCTRINE. 261

are one, n. 2890, 2897, 2971, 2987, 2989, 2990, 3002, 3225. What
corespondences and representations are, from experience 41d ex-
amples, n. 2703, 2987 to 8002, 3213 to 3226, aoa! tO d502, 5412. te
3485, 4218 to 4228, 9280. That the science of corresponderces and
representations was the chief science amongst the ee n. 8021,
3419, 4280, 4749, 4844, 4964, 4965, 6004, 7 729, 10,2 Especially
among the people of the east, n. 57 02. 6692, 7007, 7779, 9391,
10,252, 10,407 ; aud in Egypt more than in other countries, n. 5702,
6692 7097, 7779,. 9391, 10,407. Also among the eentiles, as in
Greece and other Aes n. 2762, 7729: But that at this d: ay it is
among the sciences which are lost, particularly in Europe, n. 2894,
2395, 2994, 3630, 3632, 3747, 3748, 3749, 4581, 4966, 10,252. That
nevertheless this science is more excellent than all other sciences,
since without it the Word cannot be understoood, nor the significa-
tion of the rites of the Jewish church, which are recorded in: the
Word; neither can it be known what heaven is, nor what the spirit-
ual [princip! e] is, nor in what manner spiritual influx takes place
into what is natural, with many other matters, n. 4280, and in the
places above cited. That all the things which appear before angels
and spirits, are representatives, according to correspondences, of
such things as relate to love and faith, n. 1971, 3218 to 3226, 3457,
3475, 3485, 9481, 9574, 9576, 9577. That the heaven are full of
representatives, n. 1521, 153 2, 1619. That representatives are more
beautiful, and more perfect, in proportion as they are more interioriy
in the heavens, n. 3475. That representatives there are real appear-
ances, being derived from the light of heaven, which is Divine Truth,
and which is the very essential of the existence of all things, n. 3485.

The reason why all and singular things in the spiritual world have
representations in the natural world, is because what is internal as-
sumes a suitable clothing in what is external, whereby it makes it-
self visible and apparent, n. 6275, 6284, 6299. Thus the end as-
sumes a suitable clothing, that it may exist as the cause in a lower
sphere, and afterwards that it may exist as the effect in a sphere
lower still; and when the end, by means of the cause, becomes the
effect, it then becomes visible, or appears before the eyes, n. 5711.
That this may be iliustrated by the influx of the soul into the body,
whereby the soul assumes a clothing of such things in the body, as
enable all the things which it thinks and wills, to appear and become
visible ; wherefore the thought, when it descends by influx into the
body, is represented by gestures and actions which correspond
thereto, n. 2988. That the affections, which are of the mind, are
manifestly represented in the face, by ‘the various configurations of
the countenance, so that they may be seen therein, n. 4791 to 4805,
5695. Hence it is evident, that all and singular things in nature
have in them a Jatent cause and end from the spiritual world, n
$562, 5711. Since the things in nature are ultimate effects, which
contain prior things, n. 4240, 4939, 5051, 6275, 6284, 6299, 9216.
That internal things are represented, and external things represent

. 4292.

Since all things in nature are representative >f spiritual and ce-
lestial things, therefore, i in ancient times, there were churches, where-
in all the externals, which are rituals, were representative; where

135

262, 263 ON THE NEW JERUSALEM

fore those churches were called representative churches, n. 519, 521,
2896. That the church founded among the children of Israel was a
representative church, n. 1003, 2179, 10,149. That all its rituals
were external things, which represented the internal things of heaven
and the church, n. 4288, 4874. That representatives of the church
and of worship ceased when the Lord came into the world, because
the Lord opened the internal things of the church, and because ali
the externals of the church in a supreme sense regarded him, n.
4832.

262. Of the literal or external sense of the Word. That the literal]
sense of the Word is according to appearances in the world, n. 584,
926, 1719, 1720, 1832, 1874, 2242, 2520, 2533. And adapted to
the capacity of the simple, n. 2583, 9049, 9063, 9086. ‘That the
Word in its literal sense is natural, n. 8783. Because what is
natural is the ultimate wherein spiritual and celestial things ter-
minate, and upon which they rest, like a house upon its foundation ;
and that otherwise the internal sense of the Word without the ex-
ternal, would be like a house without a foundation, n. 9369, 9430,
9824, 10,044, 10,436. That the Word is the continent of a spiritual
and celestial sense, because it is of such a quality, n. 9407. And
that it is holy and Divine in its literal sense as to all and singular
the things therein, even to every iota, because it is of such a quality,
n. 639, 680, 1319, 1870, 9198, 10,321, 10,637. That the laws or-
dained for the children of Israel, are yet the Holy Word, notwith-
standing their abrogation, on account of the internal sense whick
they contain, n. 9210, 9259, 9349. That among the laws, judgments
and statutes, ordained in the Israelitish and Jewish church, which
was a representative church, there are some which are still in force,
both in their external and internal sense; some which ought to be
strictly observed in their external sense ; some which may be of use,
if people are disposed to observe them; and some which are alto-
gether abrogated, n. 9349. That the Word is Divine, even as to
those which ure abrogated, n. 10,637.

What the quality of the Word is, as to the literal sense, if not
understood at the same time as to the internal sense, or, which is
the same thing, according to true doctrine from the Word, n. 10,402.
That innumerable heresies arise from the literal sense without the
internal sense, or without true doctrine from the Word, n. 10,401.
That they who are in an external without an internal :annot endure
the interior things of the Word, n. 10,694. That the Jews were of
such a quality, and that they are also such at this day, n. 301, 302,
303, 3479, 4429, 4433, 4680, 4844, 4847, 10,396, 10,401, 10,407,
10,694, 10,701, 10,707.

265. That the Lord is the Word. That the Word in its inmost
sense treats only of the Lord, and describes all the states of the
glorification of His Human, that is, of its union with the Divine it-
self; and likewise all the states of the subjugation of the hells, and
of the ordination of all things therein and in the heavens, n. 2249,
7014. Thus that the Lord’s whole life in the world is described in
that sense, and that thereby the Lord is continually present with
the angels, n. 2523. Consequently that the Lord alone is in the in-
most of the Word, and that the divinity and sanctity of the Word

136

AND ITS HEAVENLY DOCTRINE. 963—265

is from thence, n. 1873, 9357. That the Lord’s saying that all the
Scripture concerning Him was fulfilled, signifies that all things
which are contained in the inmost sense were : fulfilled, n. 7933.

That the Word signifies Divine Truth, n. 4692, 5075, 9987. That
the Lord is the Word because He is Divine Truth, n. 2533. That
the Lord is the Word also because the Word is from Him, and
treats of Him, n. 2859. And because it treats of the Lord alone in
its inmost sense, thus because the Lord Himself is therein, n. 1873,
9357. And because in all and singular things of the Word there is
a marriage of Divine Good and Divine Truth, n. 8004, 5502. That
Jesus is Divine Good, and Christ Divine Truth, n. 8004, 8005, 3609.
That Divine Truth is alone real, and that that in which Divine Truth
is, Which is from the Divine, is alone substantial, n. 5272, 6880,
7004, 8200. And as Divine Truth proceeding from the Lord is
licht in heaven, and Divine Good is heat in “hes aven; and as all
things in heaven derive their existence from Divine Good and Di-
vine Truth; and as the natural world has its existence through
heaven, or the spiritual world; it is plain that all things which were
created, were created from Divine Truth, or from the Word, ac-
cording to these words in John: In the beginning was the Word,
and the Word was with God, and God was the Word, and by it were
all things made which were made ; AND THE WorD WAS MADE FLEsH;

n. 2803, 2884, 5272, 7830. F urther particulars concerning the cr ea-
fan of all things by Divine Truth, consequently by the Lord, may
be seen in the work Ox Hraven anp Hei, n. 137. And more fully
in the two articles therein, n. 116 to 125, and n. 126 to 140.

That the conjunction of the Lord with man is effected through
the Word, by means of the internal sense, n. 10,375: That con-

junction is "effected by all and singular the things of the W ord, and

a the Word is therefore to be admired above all other writings,

. 10,632, 10,633, 10,634. That since the Word has been written,
the Lord ther eby speaks with men, n. 10,290.

264. Of trose who are against the Word. Of those who despise,
mock at, blasphume, and profane the Word, n. 1878. Their quality
in the other life, n. 1761, 9222. That they may be compared to the
viscous parts of the blood, n. 9719. The danger of profaning the
Word, n. 571 to d8z. How hurtful it is if principles of the false,
particularly those which favor the loves of self and of the world,
are confirmed by the Word, n. 589. That they who are in no affee-
tion of truth for the sake of truth, utterly reject the internal sense
of the Word, and nauseate it, from experience, n 5702. That some
in the other life who have rejected the interior things of the Word,
are deprived of rationality, n. 1879.

265. Further particulars concerning the Word. That the term
Worp in the Hebrew tongue signifies various things, as speech,
thought of the mind, every ‘thing ‘that has a real existenc e, and also
anything, n. 9987. That Word signifies Divine Truth and the Lord,
n. 4692, 5075, 9987. That wor ds signify truths, n. 4692, 507 5.
That they signify doctrinals, n. 1288. That the ten words ‘sionify
aul Divine Truths, n. 10,688. That they signify things which really
exist, n. 1785, 5075, 5272.

That in the Word, particularly in the prophetic parts, there are

137

265—269 ON THE NEW JERUSALEM

two expressions to signify one thing. and that the one has relation
to good and the other to truth, which are thus conjoined, n. 683,
707, 5516, 8339. That it cannot be known what expression has re-
lation to good, and what to truth, but from the internal sense of the
Word; for there are proper words by which the things relating to
good are expressed, and proper words by which the things relating
to truth are expressed, n. 793, 801. And this so determinat »y that
it may be known merely from the words predicated, whether the
subject treated of be good, or whether it be truth, n. 2722. That
frequently one expression implies a universal, and the other expres-
sion implies a certain specific particular of that universal, n. 2212.
That there is a species of reciprocation in the Word, concerning
which see n. 2240. That many things in the Word have also an
opposite sense, n. 4816. That the internal sense proceeds regularly
according to the subject predicated, n. 4502.

That they who have been delighted with the Word in the other
life receive the heat of heaven, wherein is celestial love, according
to the quality and quantity of their delight from love, n. 1773.

266. The books of the Word are all those which have the internal
sense; but those books which have not the internal sense, are not
the Word. The books of the Word, in the Old Testament, are, the
five Booxs or Moszrs, the Boox or Josnua, the Book or Jupgxs,
the two Booxs or Samuenr, the two Booxs or Krtnas, the Psaums
or Davin, the Prophets Isatan, Jeremtan, the Lamentations,
Ezextet, Danimet, Hosea, Jorr, Amos, Opaptan, Jonan, Mican,
Nanom, Hapaxxoun, Zepuantan, Haceat, ZecHartan, Matacut: and
in the New Testament, the four Evangelists, Marryew, Marx,
Luxe, Jonn; and the Apocatyrsr. The rest have not the internal
sense.

OF PROVIDENCE.

267. Ture UniversaL Government of the Lord is called
Providence; and as the good of love and the truth of faith, by
which salvation is effected, are wholly from Him, and in no
respect from man, it is evident that the Divine Providence
extends over all, and regulates the most minute particulars of
those things which conduce to the salvation of the human race.
This grand truth the Lord himself teaches in John, where He
says, Lam the way, and the truth, and thelife. xiv. 6. And
again: As the branch cannot bear fruit of itself, except it abide
an the vine: no more can ye, except ye abidein Me. For with-
out Me ye can do nothing. xv. 4,5

268. The Divine Providence extends to the most minute
particulars of the life of man: for there is only One Founrain
oF Lire; from whom we have our being, from whom we live,
and from whom we act; and that fountain is the Lord.

269. They who think of the Divine Providence from worldly
ak a that its operations are only of a general

AND ITS HEAVENLY DOCTRINE. 270, 271

nature, and that particulars depend on human agency. But
such persons are unacquainted with the mysteries of heaven,
because they form their conclusions under the influence of the
love of self and the love of the world, and of their gross de-
lights. Hence, when they see the wicked exalted to honors,
and acquire riches, more than the good, and success attend the
artifices of which they avail themselves, they say in their hearts,
that these things would not be so if the Divine Providence were
universally operative, and extended to every particular of the
life of man ; not considering that the Divine Providence does
not regard that which is fleeting and transitory, and which ter-
minates with the life of man in this world, but that it regards
that which remains to eternity, thus which has no end. Of
that which has no end it may be predicated that it 1s; but ot
that which has an end, respectively, that it 1s Nor. Let him
who is able consider whether a hundred thousand years be any-
thing when compared with eternity, and he will perceive that
they are as nothing; what then are a few years of life in the
world ¢

270. Whoever rightly considers the subject may know, that
worldly rank and riches are not real divine blessings, although
man from the pleasure which they yield him, calls them s0;
for they pass away, and alsoseduce many, and turn them away
from heaven. But that eternal life, and the happiness thence
resulting, are real blessings bestowed on man by the Lord, He
himself plainly teaches in these words : Provide yourselves bags
which wax not old, a treasure in the heavens that faileth not,
where no thief approacheth, neither moth corrupteth. For where
your treasure ts, there will your heart be also. Luke xii 33, 34.

271. The devices of the wicked are attended with success,
because it is according to Divine Order, that whatever man
does, he should do in the free exercise of his reason, and from
freedom of choice ; unless therefore he were left to act accord-
ing to his reason, consequently unless the artitices which he
thence contrives were followed with success, he could in no wise
be disposed to receive eternal life ; for eternal life is insinuated
into him when he is ina state of liberty and enlightened reason.
No one can be compelled to do good, because nothing forced is
permanent with man, it not being his own: that alone becomes
his which he does from liberty, and in accordance with his rea-
son. What he does from liberty, is done from his will or love;
and the will or love is the man himself. If man were compelled
to act contrary to his will, his thoughts would continually in-
cline towards the dictates of his will. Besides, every one strives
after what is forbidden, and this from a latent cause ; for every
one strives to act from liberty. Hence it is evident, that un-
less man were preserved in liberty, he could not be provided

with good.
: 139

972276 ON THE NEW JERUSALEM

272. To leave man te think, to will, and, so far as the law
does not restrain him, t9 do evil, from his own liberty, is eall-
led Permission.

273. When man is led, by the success +f artful schemes, to
the enjoyment of happ‘ness in the world, it appears to him as
the result of his own prudence; when at the same time the
Divine Providence incessantly accompanies him,—permitting
and continually withdrawing him fromevil. But when man is
led to the enjoyment of felicity in heaven, he knows and _per-
ceives that it is not effected by Ins own prndence, but by the
Lord, and is the result of His Divine Providence, disposing and
continually leading man to good.

274. That this is the case, man cannot comprehend from the
light of nature; for from that light he cannot understand the
laws of Divine Order.

975. Here it is to be particularly observed, that besides
Providence, there is also Previdence (foreseght). Good is pro-
vided by the Lord; but evil is previded. The one must needs
accompany the other: for what proceeds from man is nothing
but evil, but what proceeds from the Lord is wholly good.

FROM THE ARCANA CQCELESTIA.

Since all the good which is provided for man by the Lord flows
in by influx, we shall therefore adduce from the Arcana CasLEstia
the particulars concerning Inriux: and since the Lord provides all
things according to Divine Order, we shall also adduce from that
work the particulars concerning Orper.

276. Of Providence. hat providence is the government of the
Lord in the heavens and on the earth, n. 10,773. That the Lord,
from providence, governs all things according to order, and thus
that providence is government according to order, n. 1755, 2447.
And that He governs all things either from will, or from leave, or
from permission; and thus in various respects according to man’s
quality, n. 1755, 2447, 3704, 9940. That providence acts invisibly,
n. 5580. That most things which are done from providence appear
to man as contingencies, n. 5908. That providence acts invisibly,
in order that man may not be compelled to believe from visible
things, and thus that his free-will may not be hurt; for unless man
is at liberty he cannot be reformed, thus he cannot be saved, n. 1937,
1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8907, 9588, 10,409
10,777. That the Divine Providence does not regard temporary
things which soon pass away, but eternal things, n. 5264, 8717,
10,776; illustrated, n. 6491. That they who do not comprehend
this, believe worldly rank and riches to be the only objects of pro-
vidence, and call such things blessings from the Divine, when never-
theless they are not regarded as blessings by th Lord, bat only as
140

AND ITS HEAVENLY DOCTRINE. 276

means conducive t> the life of man in the world; put that those
things are regard2d by the Lord which conduce to man’s eternal
happiness, n. 10,409, 10,776. That they who are in the Divine Pro-
vidence of the Lord, are led in all general and particular matters to
eternal happiness, n. 8478, 8480. That they who ascribe all things
to nature and man’s own prudence, and nothing to the Divine, do
not think or comprehend this, n. 6481, 10,409, 10,775.

That the Divine Providence of the Lord is not, as believed in the
world, universal only, and the particulars and singulars dependent
on man’s own proper prudence, n. 8717, 10,775. ‘That no universal
exists but from and with singulars, because singulars taken together
are called a universal, as particulars taken together are called a
general, n. 1919, 6159, 6338, 6482, 6483, 6484. That every univer.
sal is of the same quality as the singulars of which it is formed, and
with which it co-exists, n. 918, 1040, 6483, 8858. That the provi-
dence of the Lord is universal, because existing in the most singular
things, n. 1919, 2694, 4829, 5122, 5904, 6058, 6481 to 6486, 6490,
7004, 7007, 8717, 10,074; confirmed from heaven, n. 6486. That
unless the Divine Providence of the Lord were universal, acting
from and in the most singular things, nothing could subsist, n. 6338.
That all things are disposed by it into order, and kept in order both
in general and in particular, n. 6338. How the case herein is com-
paratively with that of a king on earth, n. 6482, 10,800. That man’s
own proper prudence is like a small speck of dirt in the universe,
whilst the Divine Providence is respectively as the universe itself,
n. 6485. That this can hardly be comprehended by men in the
world, n. 8717, 10,775, 10,780. Because many fullacies assail them,
and induce blindness, n. 6481. Of a certain person in the other life,
who believed from confirmation in the world, that all things were
dependent on man’s own proper prudence, and nothing on the Di-
vine Providence ;—that the things belonging to him appeared in-
fernal, n. 6484.

The quality of the Lord’s providence with respect to evils, n. 6481,
6495, 6574, 10,777, 10,779. That evils are governed by the Lord
by the laws of permission, and that they are permitted for the sake
of order, n. 8700, 10,778. That the permission of evil by the Lord
is not that of one who wills, but of one who does not will, but who
cannot bring aid, on account of the urgency of the end, which is
salvation, n. 7877. That to leave man from his own liberty to think
and will evil, and, so far as the laws do not prevent him, to do evil,
is to permit, n. 10,778. That without liberty, thus without this
permission, man could not be reformed, thus could not be saved,
may be seen in the doctrine of Liserry, n. 141 to 149 above.

That the Lord has providence and previdence, and that the one
does not exist without the other, n. 5195, 6489. That good is pro-
vided by the Lord, and evil previded, n. 5155, 5195, 6489, 10,781.

That there is no such thing as predestination or fate, n. 6487,
That all are predestined to heaven, and none to hell, n. 6488. That
man is under no absolute necessity from providence, but at perfect
liberty,—illustrated by comparison, n. 6487. That the elect in the
Word are they who are in the life of good, and thence of truth, n.

141

Sit ON THE NEW JERUSALEM

8755, 3900, 5067, 50°8. How it is to be understood that God would
deliver one man inte another's hand, Exod. xxi. 13; n. 9010.

That fortune, whizh appears in the world wonderful in many cir-
cumstances, is an operation of Divine Providence in the ultimate of
order, according to the quality of man’s state; and that this may
afford proof, that the Divine Providence is in the most singular of all
things, n. 5049, 5179, 6493, 6494. That this operation and its varia-
tions are from the spiritual world,—proved from experience, n. 6179,
§493, 6494.

277. Of Influx. Of the influx of heaven into the world, and of
the influx of the soul into all things of the body,—from experience,
n. 6053 to 6058, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 to
6626. That nothing exists of or from itself, but from what is pricr
tu itself, thus all things from the first, n. 4525, 4524, 6040, 6056.
That as all things existed, they also subsist, because subsistence is
perpetual existence, n. 2886, 2888, 3627, 3628, 3648, 4523, 4524,
6040, 6056. That influx takes place according to that order, n. 7270.
Hence it is plain that all things subsist perpetually from the first
esse, because they exist from it, n. 4528, 4524, 6040, 6056. That
the all of life flows in from the first, because it is thence derived,
thus from the Lord, n. 8001, 3318, 3337, 8338, 3344, 3484, 3619,
3741, 3742, 3743, 4318, 4319, 4320, 4417, 4524, 4882, 5847, 5986,
6325, 6468, 6469, 6470, 6479, 9279, 10,196. That every existere is
from an esse, and that nothing can exist unless its esse be in it, n.
4523, 4524, 6040, 6056.

That all things which a man thinks and wills flow into him ;—from
experience, n. 904, 2886, 2887, 2888, 4151, 4319, 4320, 5846, 5848,
6189, 6191, 6194, 6197, 6198, 6199, 6213, 7147, 10,219. That man’s
ability of examining things, and of thinking and forming analytic
conclusions, is from influx, n. 1288, 4319, 4820. That man could
not live a moment if the influx from the spiritual world were taken
away from him; but that still man is in hberty—from experience,
n. 2887, 5849, 5854, 6321. That the life which flows from the Lord,
is varied according to man’s state, and according to his reception of
it, n. 2069, 5986, 6472, 7348. That with the evil, the good which
flows from the Lord is turned into evil, and the truth into the false,—
from experience, n. 36438, 4632. That the good and truth, which
continually flow from the Lord, are so far received, as evil and the
false do not oppose their reception, n. 2411, 3142, 3147, 5828.

That all good flows from the Lord, and all evil from hell, n. 904,
4151. That at this day man believes all things to be in himself and
to be from himself, when nevertheless he receives them by influx, as
he might know from the tenet of the church, that all good is from
heaven, and all evil from hell, n. 4249, 6193, 6206. But that if he
would believe the reality of this matter, he would not appropriate
evil to himself, but cast it back from himself into hell, neither would
he make good his own, and thus would not claim any merit from it,
n. 6206, 6324, 6525. How happy the state of man would then be,
as he would view both good and evil from within, from the Lord,
n. 6325. That they who deny heaven, or know nothing about it,
do yh bal thas there is any influx thence, n. 4322, 5649, 6193

AND ITS HEAVENLY DOCTRINE. 277, 278

6479. What irflux is, illustrated by comparisons, r 6128, 6180,
9407.

That influx is spiritual, and not physical, thus that it is from the
spiritual world into the natural, and not from the natural world into
the spiritual, n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110, 9111.
That spiritual influx passes through the internal man into the ex-
ternal, and not contrariwise, n. 1702, 1707, 1940, 1954, 5119, 5259,
5779, 6322, 9380. Because the internal man is in the spiritual
world, and the external, in the natural world, n. $78, 1015, 3628,
4459, 4523, 4524, 6057, 6309, 9701 to 9709, 10,156, 10,472. That
the appearance of influx passing from external into internal things,
is a fallacy, n. 3721. That influx passes into man’s rational [prin-
ciples], and through these into things scientific, and not contrariwise,
n. 1495, 1707, 1940. The order of influx, n. 775, 880, 1096, 1495,
1270.

That there is an immediate influx from the Lord, and also a medi-
ate influx through the spiritual world or heaven, n. 6063, 6307, 6472,
9682, 9483. That the immediate influx from the Lord enters into
the most singular of all things, n. 6058, 6474 to 6478, 8717, 8728.
Of the mediate influx of the Lord through heaven, n. 4067, 6982,
6985, 6996. That it is effected by means of the spirits and angels
who are adjoined to man, n. 697, 5846 to 5866. That the Lord, by
means of angels, flows into the ends from which, and for the sake of
which, a man thinks, wills, and acts after such or such a manner, n.
1317, 1645, 5844, 5854. And thus into those things which are of
conscience with man, n. 6207, 6213. But by means of spirits into
the thoughts, and thence into the things of the memory, n. 4186,
5858, 5864, 6192, 6193, 6198, 6199, 6319. That this can with
difficulty be believed by man, n. 6214. That the Lord flows at
once into first [principles] and last, or into inmost and outmost, and
in what manner, n. 5147, 5150, 6475, 7004, 7007, 7270. That the
influx of the Lord is into good with man, and through good into
truth, and not contrariwise, n. 5482, 5649, 6027, 8685, 8701, 10,153.
That good gives the faculty of receiving influx from the Lord, but
not truth without good, n. 8321. That it is not what enters the
thought, but what enters the will, that is hurtful, because this is
appropriated to the man, n. 6308. That the Divine [principle] is
tacit and pacific in the supreme [principles], but as it descends to-
wards lower [principles] in man it becomes unpacific and tumultu-
ous, on account of the things therein being inordinate, n. 8823.
The quality of the Lord’s influx with the prophets, n. 6212.

That there is a common influx, which is described, n. 5850. That
it is a continual effort of acting according to order, n. 6211. That
this influx takes place into the lives of animals, n. 5850. And also
into the subjects of the vegetable kingdom, n. 3648. That thought
is formed into speech, and will into gestures with man, according to
this common influx, n. 5862, 5990, 6192, 6211.

278. Of the influx of life with man in particular. That there is
one only fountain of life, from which all live both in heaven and in
the world, n. 1954, 2021, 2536, 2658, 2886 to 2889, 3001, 3484, 3742,
5847, 6467. That this life is from the Lord alone, illustrated by
various things, n. 2886 to 2889, 3344, 3484, 4319, 4320, 4524, 4882,

143

278 ON THE NEW JERUSALEM

5986, 6325, 6468, 6469, 6470, 9276, 10,196. That the Lord is iife
itself, may ‘be seen in John i. 1,4; chap. v. 26; chap; xiv. 6. “Wat
life from the Lord flows in with angels, spirits, and men, in a wonder-
ful manner, n. 2886 to 2889, 3337, 3338, 3484, 3742. That the
Lord flows in from his Divine ‘Love, whiel is of gach a quality, that
it wills that what is its own should be another’s, n. 3742, 4320.
ee all love is of this quay thus Divine Love infinitely more so,

. 1820, 1865, 2253, 6872. That hence life appears as if it were-in
oe and not as influent, n. 3742, 4520. Life appears as if it were
in man, because the principal cause, which is life from the Lord, and
the instr umental cause, which is the recipient form, act as one cause,
which is felt in the instr umental, n. 6325. T hat the chief of the
wisdom and intelligence of the angels consists in perceiving and
knowing that the all of life is from the Lord, n. 4318. Concerning
the joy ‘Of : angels perceived and shown by their discourse to me, from
the consideration, that they do not live from themselves, but from
the Lord, n. 6469. That the evil are not willing to be convinced
that life is received by influx, n. 5743. That doubts concerning the
influx of life from the Lord cannot be ane a so long as fallacies,
ignorance, and a negative principle prevail, n. 6479. That it is
generally known in ‘the church, that all at and truth is from
heaven, that is, through heaven from the Lor d, and that all evil and
false is from hell : and yet the all of life has relation to good and
truth, and to evil and the fi alse, there being nothing of life without
them, n. 2898, 4151. That the doctrinal tenets of the church de-
rived from the Word teach the same thing, n. 4249. That never-
theless man does not believe that life is influent, n. 4249. That if
communication and connection with spirits and angels were taken
away, man would instantly die, n. 2887. That it is evident from
hence, that the all of life flows in from the first esse of life, because
nothing exists from itself, but from things prior to itself, thus all
and singul: ar things exist from that which is first ; and because every
thing must subsist from the same source from which it first existed,
subsistence being perpetual existence, n. 4523, 4524. That angels,
spirits, and men, were created to receive life, thus that they are ‘only
forms recipient of life, n. 2021, 3001, 3318, 8344, § 3484, 3742 , 4151,
5114, 5986. That their forms are such as the quality of their re-
ception, n. 2888, 38001, 3484, 5847, 5986, 6467, 6472. That men,
spirits, and angels, are therefore such as are their anne recipient of
life from the Lord, n. 2888, 5847, 5986, 6467, 6472. That man is
so created, that in his inmost [principles], and in ie which follow
in order, he is capable of receiving the Divine, and of being elevated
to the Divine, and of being conjoined with the Divine by the good of
love and the truths of faith, and on this account he lives to eternity,
which is not the case with beasts, n. 5114.

That life from the Lord flows in also with the evil, thus also with
those who are in hell, n. 2706, 3743, 4417, 10,196. But that they
turn good into evil and truth into the false, and thus life into spirit-
ual death, for such as the man is, such is his reception of life, n.
4319, 4320, 4417. That goods and truths from the Lord are con-
tinually influent with them, but that they either reject, suffocate, or
pervert them, n. 3743. That they who are in evils, and thence in

144

AND ITS HEAVENLY DOCTRINE. 279

falses, have no real life,—and the quality of their life, n. 726, 4623%
4742, 10,284, 10,286.
979, Of Order. That Divine Truth proceeding from the Lord js

‘the source of order, and Divine Good is the essential of order, 1

1728, 2258, 8700, 8988. That the Lord is order, since Divine Dane
and Divine Truth are from the Lord, yea, are the Lord, in the
heavens and on earth, n. 1919, 2011, 5110, 5703, 10,336, 10,619.
That Divine Truths are the laws of order, n. 2247, 7995. ‘That
where order is, the Lord is present, but that where order is not, the
Lord is not present, n. 5703. As Divine Truth is order, and Di-
vine Good the essential of order, therefore all and singular things
in the universe have relation to good and truth, that they may be
any thing, because they have relation to order, n. 2451, 3166, 4390,
4409, 5232, 7256, 10,122, 10,555. That good, being the essential
of order, disposes truths into order, and not vice versa, n. 3316, 3470,
4302, 5704, 5 709, 6028, 6690. That the universal heaven, as to all
the npelic societies, is arranged by the Lord according to His Di-
vine Order, because the Divine of the Lord with the angels consti-
tutes heaven, n. 8038, 7211, 9128, 9338, 10,125, 10,151, LOLS.
That hence the form of heaven is a form according to Divine Order,
n. 4040 to 4043, 6607 to 9877.

That so far as man lives according to order, thus in good accord-
ing to Divine Truths, which are the laws of order, so far is he a man,
n. 4839. That so far as he thus liv es, he appears in the other life
as a perfect and beautiful man, but so far as he does not thus live,
so far he appears as a monster, n. 4839, 6605, 6626. Hence it ap-
pears that all things of order are colle a together in man, and that
from creation he is Divine Order in form, n. 4219, 4220, 4223, 4523,
4524, 5114, 5368, 6018, 6057, 6605, 6626, 9706, 10, 156, 10,472.
That ev ery angel is in a human form in consequence of being a re-
cipient of Divine Order from the Lord, which form is perfect and
beautiful according to his rec eption, n. 322, 1880, 1881, 3633, 3804,
4622, 4735, A797, 4985, 5199, 5530, 6054, 9879, 10, 177, 10,594.
That the angelic heaven in its whole complex is also in a human
form, because the universal heaven as to all its angelic societies, is
disposed by the Lord according to Divine Order, n . 2996, 2998, 36 24
to 3649, 3636 to 3643, 3741 to 3745, 4625. Hence it is evident,
that the Divine Human is the source from which all these things are
derived, n. 2996, 2998, 3624 to 3649, 38741 to 3745. Hence also it
follows, that the Lord is the only Man, and that they are men who
receive the Divine from Him, n. 1894. That so far as they receive
it, so far they are images of the Lord, n. 8547.

That man is not born into good and truth, but into evil and the
false, thus not into Divine Order, but into w hat is contrar y to order,
and on this account into mere ignoraiice, and that he ought therefore
necessarily to be born anew, that is regenerated, which is done by
Divine Truths from the Lord, and by a life according to them, to
the intent that he may be inaugurated into order, and thus become
a man, n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10,283, 10,284,
10, 286, 10,731. That when the Lord regenerates man, ‘He disposes
all things with him according to order, that is, according to the form
of heave ren, n. 0700, 6690, 9931, 10, 303. That the man who is led

[ 10 | 145

280—283 ON THE NEW JERUSALEM

by the Lord, is led according to Divine Order, n. 8512. That the
interiors which are of the mind are open into ‘heav en, even to the
Lord, with the man who is in Divine Order, but shut with him who
is net in Divine Order, n. 8513. That so far as man lives s according
to order, so far he has ‘intelligence and wisdom, n. 2592

That the Lord coverns the first and last [principles] of order, and
governs the first from the 1: ast, and the |: es from the first; and thus
Keeps all things in connection and order, n. 8702, 3739, 60-40, 6056,
9828. Of successive order; and of the iitaste of order, i in which
things successive are together in their order, n. 634, 8691, 4145, 5114,
5897, 6239, 6326, 6465, 8603, 9216, 9217, QS28, 9836, 10 ‘044, 10 099,
10, 326 ), 10, 335.

That evils and falses are contrary to order, and that still they are
governed by the Lord, not according to order, but from order, n.
4839, 7877, 10,778. That evils and falses are governed by the laws
of permission, ‘and that this is for the sake of “order, n. 7877, 8700,
10,778. That what is contrary to Divine Order is impossible, as
that a man who lives in evil can be saved from mercy alone, as like-
wise that the evil can be consociated with the good in the other life,
and many other things, n. 8700.

OF THE LORD

980. There is Ong God, the Creator and Preserver of the
universe; and consequently, the God of heaven and of earth.
281. There are two things which constitute the life of hea-
ven in man, the good of lowe and the truth of faith. Man de-
rives this life from God, and in no respect or degree from him-
self; therefore the primary principle of the church is, to ac-
knowledge God, to believe in Him, and to love Him.
982. They Nis are born within the church ought to acknow-
ledge the Lord, both as to His Essential Divinity and His
Divine Humanity, to believe in Him and love Him; because
salvation is wholly from Him. This the Lord plainly teaches
in John: Le that believeth on the Son hath everlasting life ; and

he that believeth not the Son shall not see life ; but the wrath of

God alideth on him. iii. 86. Again: This is the will of Him
that sent Me, that every one which sceth the Son, and believeth on
Lim, may have everlasting life ; and [ will raise him up at the
last day. vi. 40. And again: Jesus suid unto her, ae the
resurrection and the life; he that believeth in Me, though he were
dead, yet sirall he live ; and whosoever liveth and bel zeveth im
ate shall never dre. xi. 25, 26.

3. They, therefore, who are within the church, and yet
ie ae acknowledge the Lord and His Divinity, cannot be con-
joined to God, and thus cannot have any lot with the angels in
‘eaven ; for no one can be conjoined to God but from the Lord,

146

AND ITS HEAVENLY DOCTRINE. 2838— 286

and in the Lord. That no one can be conjoined to God but
trom the Lord, the Lord teaches in John: Wo man hath seen
God at any time ; the only begotten Son, who is in the bosom of
the Father, He hath declared Him. i. 18. Again: Ye have nei-
ther heard His voice at any time, nor seen [His shape. v. 37.
Again, it is said in Matthew: Vo man knoweth the Son, but the
Father ; neither knoweth any man the Father, save the Son, and
he to whomsoever the Son will reveal Him. xi. 87. And again,
in John: Zam the way, and the truth, and the life: no man
cometh unto the Father but by Me. xiv. 6. No one can be con-
ipines to God except in the Lord, because the Father is in

im, and they are one; as He teaches in John: Jf ye had
known Me, ye should have known my Father also. He that hath
seen Me, hath seen the Father. Believest thou not that Iam in
the Father, and the Father in Me? xiv. 7—11. And again:
Land my Father are one. That ye may know and believe that
the Father is in Me, and Tin Him. x. 80, 88.

284. Since, therefore, the Father is in the Lord, and the
Lord and the Father are Onr; and since the Lord must be be
lieved in, and he who believes in Huis declared to have eternal
life ; it plainly follows that the Lorp 1s Gop. And that the
Lord is God, the Word also teaches; as in John: Ln the begin
ning was the Worn, and the Worn was with God, and the W orp
was Gop. All things were made by Him ; and without Him was
not anything made that was made. And the Worp was MADE
FLESH and dwelt among us ; and we beheld His glory, the glory
as of the only begotten of the Father. i. 1, 3.14. And in Isaiah :
For unto us a child is born, unto us a Son is given ; and the go-
vernment shall be upon His shoulder ; and His name shall be
called Wonderful, Counsellor, the Miaury Gop, the everlasting
Farner, the Prince or Peace. ix. 6. Again: Behold, a virgin
shall conceive and bear a Son, and shall call His name Imman-
VEL; which being interpreted is, Gop witH ws. vil. 14; Matt. i.
23. Andin Jeremiah: Behold, the days come, saith JEHovaAn,
that I will raise unto David a righteous branch, and a Kine
shall reign and prosper ; and this is His name whereby He shall
be called, JEuoVAH OUR RicurEousNeEss. xxiii. 5, 65 xxxiii. 15,
16.

285. All who are really members of the church, and en-
lightened by the light of heaven, see the Divinity in the Lord;
but they who are not thus enlightened can see in Him nothing
but the Humanity ; while at the same time the Divinity and the
Humanity are so united in Him, that they form a one. The
Lord teaches this in John, where He says: Father, all mine
are thine, and thine are mine. xvii. 10.

286. That the Lord was conceived by Jehovah the Father, and
thus is God by virtue of such conception, is a truth well known
in the church; also that He rose again with His whole body, for

147

’

287—291 ON THE NEW JERUSALEM

He left nothing of it in the sepulchre. In the belief of this also
He afterwards confirmed His disciples, when He said to them,
Behold my hands and my feet, that tis [ myself; handle me, and
see; for a spirit hath not flesh and bones, as ye see me have. Luke
xxiv. 39. And although He was a man as to flesh and bone,
still He entered through the doors when they were shut; and
after He had manifested Himself to the disciples, He became
invisible. John xx. 19, 26; Luke xxiv. 31. With every mere
man the case is otherwise; for he rises again as to his spirit
alone, and not as to his body. When, therefore, the Lord
said of Himself that He was not as a spirit, He plainly declared

that He was not as another man. Hence it is evident that the

Humanity of the Lord is Divine.

287. Every one derives the esse of his life, which is called
his soul, from his father; the body is the existere of life thence
proceeding: hence the body is the effigy, or form, of its soul ;
and the soul, through the medium of the body, exercises at
pleasure the various activities of its life. Hence it is that nen

are born in the likeness of their parents, and that families are |

so readily distinguished from each other. From this cireum-
stance it may be seen of what quality the Body or Humanity of
the Lord was; namely, that it was as the Divinity Itself, which
was the esse of His life, or the soul from the Father; on which
account He said: He that hath seen Me, hath seen the Father.
John xiv. 9.

288. That the Divinity and the Humanity of the Lord con-
stitute One Person, is in agreement with the faith received
throughout the whole Christian world; which, in effect, is
this: that “ Although Christ is God and Man, still He is not
two, but one Christ ;—one altogether, by unity of person. For
as the reasonable soul and flesh are one man, so God and Man
are one Christ.” These are the words of the Athanasian Creed.

289. They who entertain respecting the Divinity an idea of
three persons, cannot at the same time have an idea of one God ;
for if they even say that there is but one God, still they think
of three. They, however, who entertain the idea of three
essentials, or principles, existing in one person, can in reality
both profess their belicf in one God, and think in agreement
with such profession.

290. The idea of three essentials existing in one person
is attained, when the Father is thought of as being in the Lord,
and the Holy Spirit as proceeding from Him. There is then
Pee to be a rriniry in the Lord: namely, the Divinity

tself, which is the Father; the Divine Humanity, which is the
Son ; and the Divine Proceeding, which is the Holy Spirit.

291. Since the whole Divinity is in the Lord, to Him be-

longs all power in heaven and earth. This He teachesin John.

The ae loveth the Son, and hath given all things into His

—_

AND IIS HEAVENLY DOCTRINE. 299—.294

hand. iii. 35. Again: As thou hast given Him power over all

jlesh. xvii. 2. Andin Matthew: Ad/ things are delivered unto

me of my Father. xi.27. Again: All power is given unto me in
heaven and in earth. xxviii. 18. This power is Divinity.

292. They who make the Humanity of the Lord like that of
another man, do not think of His conception from the Divinity
Itself: nor do they consider that the body of every one is the
effigy of the soul. Neither do such persons reflect on the Lord’s
resurrection with His whole body ; nor on His transfiguration,
when His face shone as the sun. Nor do they think respecting
those things which the Lord said of faith in Him, of His one-
ness with the Father, His glorification, and His power over
heaven and earth ; ail which involve Divine attributes, and were
mentioned in relation to His Humanity. Neither do they re-
member that the Lord is omnipresent even as to His Humanity
(Matt. xxviii. 20); although the belief of His omnipresence in

the holy supper is founded on this fact ; and omnipresence is a

Divine attribute. Yea, it is probably the case that they do not
think that the Divine Principle, called the Holy Spirit, pro-
ceeds from the Lord’s Humanity ; when, nevertheless, it does
proceed from His Gloritied Humanity ; for it is said, Zhe holy
Spirit was not yet, because Jesus was not yet glorified. John
vil. 39.

293. The Lord came into the world that He might effect the
salvation of the human race, which must otherwise have pe-
rished in eternal death. This salvation the Lord effected by
the subjugation of the hells, which infested every man coming
into the world, and going out of the world; and, at the same
time, by the glorification of His Humanity: for thus He can
keep the hells in subjection to eternity. The subjugation of
the hells, and the glorification of the Lord’s Humanity at the
same time, were eftected by means of temptations admitted into
the Humanity which He derived from the mother, and by
continual victorics in those conflicts. His passion on the cross
was the last of those temptatious, and the completion of those
victories.

294. That the Lord subjugated the hells, He Himself teaches
in John, where, in the immediate prospect of the passion
of the cross, He says: Wow 7s the judgment uf this world ;
now shall the prince of this world be cast out. xii. 81. Again :
Be of good cheer ; [ have overcome the world. xvi. 33. Andin
Isaiah: Who ts this that cometh from Edom, travelling in the
greatness of his strength? I that speak in righteousness,
mighty to save. Mine own arm brought salvation to me. So
He was their Saviour. \xiii. 1—8. That the Lord glorified His
Humanity, and that the passion of the cross was the last temp-
tation, accompanied by complete victory, through which the
glorification was effected, He teaches in John: Therefore, when

149

995—298 ON THE NEW JERUSALEM

he (Judas) was gone out, Jesus said, Now 7s the Son of Man
glorified, and God is glorified in Him. If Godbe glorified in
Him, God shall also glorify Him in Himself, and shalt
straightway glorify Llim. xiii. 31, 82. Again: Father, the
hour is come, glorify thy Son, that thy Son also may glorify
thee. xvii. 1, 5. And again: Mow?s my soul troubled ; Father,
glorify thy name. Then came there a voice from heaven, say-
eng, £ have both glorified it, and will glorify tt again. xii. 27,
98. Andin Luke: Ought not Christ to have suffered these
things, and to enter into His glory ? xiv. 26. These words were
spoken in relation to the Lurd’s passion: to be glorified, is to
be made Divine. Hence it is evident, that unless the Lord
had come into the world, and been made man, and in this
manner delivered from hell all who believe in Him and love
Him, no mortal could have been saved; and this is what
is meant when it is said, that without the Lord there is no
salvation.

295. When the Lord had fully glorified His Humanity,
He then put off the humanity derived from the mother, and
put on a humanity derived from the Father, which is the Di-
vine Humanity; wherefore, He was then no longer the son of
Mary. ;

206. The grand and primary principle of the church is,
to know and acknowledge its God; for without this knowledge
and acknowledgment there can be no conjunction with Him;
thus, there can be none in the chureh without the acknowledg-
ment of the Lord. This the Lord teaches in John: He that
believeth on the Son hath evertasting life ; and he that believeth
not on the Son shall not see life, but the wrath of God abideth
on him. iii. 86. And in another place: Jor ef ye believe not
that [am Ile, ye shall die in your sins. viii. 24.

297. That there is in the Lord a threefold principle, namely,
the Divinity Itself, the Divine Humanity, and the Divine Pro-
ceeding, is an arcanum from heaven, and is revealed for the
benefit of those who shall have a place in the Holy Jerusalem,

FROM THE ARCANA CCELESTIA. —

298. Tuat the Divinity was in the Lord from His very concep- |
tion. That the Lord had a Divinity from the Father, n. 4641, 4963, —

D041, 5157, 6716, 10,125. That the Lord alone had a Divine seed,
n. 1438. That His soul was Jehovah, n. 1999, 2004, 2005, 2018,
2025. That thus the inmost of the Lord was the Divinity, the
covering of which was from the mother, n. 5041. That the Divinity
vas the Lord’s esse of life from which a human afterwards went
forth, and became an existere from that esse, n. 3194, 3210, 10,270,
10,372.
150

!

AND ITS HEAVENLY DOCTRINE. 299—302

299. That the Divinity of the Lord is to be acknowledged. That
within the church where the Word is, and where the Lord is there-
by known, the Divinity of the Lord ought not to be denied, nor the
holy proceeding from Him, n. 2559. That they within the church
who do not acknowledge the Lord, have no conjunction with the
Divine, which is not the case with those who are out of the church,
n. 10,205. That it is an essential of the church to acknowledge the
Divinity of the Lord, and Ilis unition with the Father, n. 10,083,
10,112, 10,370, 10,728, 10,730, 10,816, 10,817, 10,818, 10,820.

300. That the Lord glorified His human in the world. That the
glorification of the Lord is largely treated of in the Word, n. 10,828;
in the internal sense throughout, n. 2249, 2525, 5245. That the
Lord glorified His human, but not ILlis Divine, as this was glorified
in itself, n. 10,057. That the Lord came into the world to glorify
His human, n. 3637, 4286, 9315. That the Lord glorified Ilis hu-
man by means .of the Divine which was in ILlim from conception, n.
4727. That the idea of the regeneration of man may give an idea
of the glorification of the Lord’s human, since the Lord regenerates
man in the same manner as Ie glorified lis human, n. 3043, 3138,
3212, 3296, 3490, 4402, 5688. Some of the arcana respecting the
glorification of the Lord’s human, n. 10,057. That the Lord saved
the huinan race by glorifying His human, n. 1676, 4180. | Concern-
ng the Lord’s state of glorification and humiliation, n. 1785, 1999,
2159, 6866. That glorification, when predicated of the Lord, is the
anition of His human with the Divine, and that to glorify is to make
Divine, n. 1603, 10,053, 10,828.

301. That the Lord from His human subjugated the hells when He
was in the world. That the Lord, when Ife was in the world, sub-
jugated all the hells, and that He then reduced all things te order
both in the heavens and in the hells, n. $075, 4226, 9937. That the
Lord then delivered the spiritual world from the antediluvians, n.
1266. What quality they were of, n. 310, 511, 560, 562, 563, 570,
581, 607, 660, 805, 808, 1034, 1120, 1265 to 1272. That by the
subjugation of the hells, and the glorification of Ilis human at the
same time, the Lord saved mankind, n. 4180, 10,019, 10,152, 10,655,
10,659, 10,828.

302. That the glorification of the Lord’s human, and the subjuga-
tion of the hells, were effected by temptations. That the Lord en-
dured temptations infinitely more grievous than were ever endured
by man, n. 1663, 1668, 1787, 2776, 2786, 2795, 2816, 4295, 9528.
That the Lord fought therein from His Divine Love towards the
human race, n. 1690, 1691, 1812, 1813, 1820. That the Lord’s love
was the salvation of the human race, n. 1820. That the hetls fought
against the love of the Lord, n. 1820. That the Lord alone, from
His ¢wn proper power, fought against the hells, and overcame
them, n. 1692, 1813, 2816, 4295, 8273, 9937. That hereby the Lord
alone became justice and merit, n. 1813, 2025, 2026, 2027, 9715,
9809, 10,019. That the last temptation of the Lord was in the
garden of Gethsemane and upon the cross, at which time Ie guine t
a complete victory, by which He saibjugated the hells, and at the
same time glorified His human, n. 2276, 2805, 2815, 28H, 10,655
10,659, 10,829. That the Lerd could not be tempted as to the DP

159

3802—304 ON THE NEW JERUSALEM

vine itself, n. 2795, 2803, 2813, 2814. That therefore He assumed
an infirm human from the mother, into which He admitted tempta-
tions, n. 1414, 1444, 1573, 5041, 5157, 7195, 9515. That by means
of temptations and victories He expelled all that was hereditary
from the mother, and put off the human which He had from her,
till at length He was no longer her son, n. 2159, 2574, 2649, 3036,
10,829. That Jehovah, who was in Him, appeared in temptations
as absent, and this so far as He was in the human from the mother,
a. 1815. That this state was the Lord’s state of humiliation, n. 1785,
1999, 2159, 6866. That the Lord by means of temptations and
victories disposed all things in the heavens into order, n. 4287, 9397,
9528, 9937. That by the same means He united His human with
His Divine, that is, He glorified His human, n. 1725, 1729, 1783,
1737, 3318, 3381, 3382, 4286, 4287, 9397, 9528, 9937.

303. That the Lord’s human, when He was in the world, was Di-

vine Truth. That the Lord, when He was in the world, made His
human Divine Truth from the Divine Good which was in Hin, n.
2803, 3194, 3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199.
That the Lord thus disposed all things in Himself into a heavenly
form, which is according to Divine Truth, n. 1928, 3633. Conse-
quently, that heaven was then in the Lord, and the Lord was as
heaven, n. 911, 1900, 1982, 3624 to 3631, 3634, 3884, 4041, 4279,
4523, 4524, 4525, 6013, 6057, 6690, 9279, 9632, 9931, 10,303. That
the Lord spake from Divine Truth itself, n. 8127. That therefore
the Lord spake in the Word by correspondences, n. 38131, 3472 to
3485, 8615, 10,687. That hence the Lord is the Word, and is called
the Word, which is Divine Truth, n. 2533, 2818, 2859, 2894, 3398,
3712. That in the Word the Son of Man signifies Divine Truth,
and the Father Divine Good, n. 2803, 5704, 7409, 8724, 9194. That
because the Lord was Divine Truth, He was Divine Wisdom, n. 2500,
2527. That the Lord alone had perception and thought from Him-
self, above all angelic perception and thought, n. 1904, 1914, 1915.
That the Divine Truth could be tempted, but not the Divine Good,
n. 2814.

304. That the Lord united Divine Truth with Divine Good, thus
His Human with the Divine itself. That the Lord was instructed
as another man, n. 1457, 1461, 2523, 3030. That the Lord succes-
sively advanced to union with the Father, n. 1864, 2033, 2632, 3141,
4585, 7014, 10,076. That so far as the Lord was united with the
Father, so far He spake as with Himself; but that at other times
He spake with the Father as with another [person], n. 1745, 1999,
7058. That the Lord united His human with the Divine.from His
own proper power, n. 1666, 1749, 1753, 1813, 1921, 2025, 2026,
2523, 8141, 5005, 5045, 6716. That the Lord united the Divine
Truth, which was Himself, with the Divine Good which was in Him-
eelf, n. 10,047, 10,052, 10,076. That the unition was reciprocal, n.
2004, 10,067. That the Lord, when He went out of the world,
made His human Divine Good, n. 3194, 3210, 6864, 7499, 8724,
9199, 10,076. That thus He came forth from the Father, and re-
turned to the Father, n. 3194, 3210. That thus He became one
with the Father, n. 2751, 3704, 4766. That the Lord, m His unition
with the Divine self which was in Him, regarded the conjunction

152

AND ITS HEAVENLY DOCTRINE. 3805

of Himself with the human race, n. 2034. That since the unition,
Divine Truth proceeds from the Lord, n. 3704, 8712, 3969, 4577,
5704, 7499, 8127, 8241, 9199, 9398. In what manner Divine Truth
proceeds from the Lord, illustrated, n. 7270, 9407.

That unless the Divine had been in the Lord’s human from con-
ception, the human could not have been united with the Divine it-
self, on account of the ardor of the infinite love in which the Divine
itself is, n. 6849. That. for this reason no angel can ever be united
with the Divine itself except at a distance, and by means of a veil
or covering ; for otherwise he would be consumed, n. 6849. That
the Divine Love is of such a quality, n. 8644. Hence it may appear
that the human of the Lord was not like the human of another man,
n. 10,125, 10,826. That His union with the Father, from whom He
tad His soul, was not like a union between two, but like that be-
tween soul and body, n. 3737, 10,824. That the union subsisting
between the Lord’s human and the Divine is properly union, but
that subsisting between man and the Divine is more properly called
conjunction, n. 2021.

305. That thus the Lord made His human Divine. That the hu-
man of the Lord is Divine, because it was derived from the esse of
she Father, which was the Lord’s soul,—illustrated by children par
taking of their father’s Jikeness, n. 10,270, 10,372, 10,823. And be-
cause it was derived froin the Divine Love which was in Him, n.
6872. That every man is such as his love is, and that he is his own
love, n. 6872, 10,177, 10,284. That the Lord was Divine Love, n.
2077, 2253. That the Lord made all His human, both internal and
external, Divine, n. 1603, 1815, 1902, 1926, 2093, 2803. That there-
fore He rose again as to the whole body, differently from any man,
n. 1729, 2085, 5078, 10,825. That the Lord’s human is Divine, is
acknowledged by the omnipresence of His human in the sacred sup-
per, n. 2343, 2359. And that it is evident from His transformation
before the three disciples, n. 3212. And likewise from the Word,
n. 10,154. And that He is there called Jehovah, n. 1603, 1736, 1815,
1902, 2921, 8035, 5110, 6303, 6281, 8864, 9194, 9315. That ia the
literal sense of the Word there is a distinction made between the
Father and the Son, or Jehovah and the Lord, but not in the inter-
nal sense, in which the angels are, n. 3035. That the Christian
world does not acknowledge the human of the Lord to be Divine,
in consequence of a decree passed by a council in favor of the Pope,
that he might be acknowledged as the Lord’s vicar ;—proved from
conversation with them in another life, n. 4738.

That the Divine human from eternity was the Divine Truth in
heaven, thus the Divine existere, which was afterwards made in the
Lord the Divine esse, from which the Divine existere in heaven [pre
ceeded], n. 3061, 6280, 6880, 10,579. The previous state of heavea
described, n. 6371, 6372, 6373. That the Divine was not percep
tible, and therefore not capable of. being received, until it passed
through heaven, n. 6982, 6996, 7004. That the Lord from eternity,
was the Divine Truth in heaven, n. 2803, 3195,.3704. That this is
the Son of God born from eternity, n. 2628, 2798.

That in heaven no other Divine is perceived but the Divine Hu-
man, n. 6475, 9303, 9267, 10,067. That the most ancient people

1538

805—307 ON THE NEW JERUSALEM

could not worship the irfinite esse, eee the infinite existere, which
is the Divine Human, n. 4687, 5321. That the ancients acknow-
ledged the Divinity, because it ‘appeared i in a human form, and that
this was the Divine tluman, n. 5110, 5663, 6846, 10,757. That the
inhabitants of all the earths adore the Divinity under a human form,
and that they rejoice when they hear that God actually became a
man, n. 6700, 8541 to 8547, 9361, 10,736, 10,737, 10, 738. See also
the little work On tne Earrus 1x our SoLarR System, AND IN THE
Srarry Heaven. That God cannot be thought of but i ina human
form, and that what is incomprehensible can be the object of no
idea, n. 9359, 9972. That man can worship what he has some idea
of, but not what he has no idea of, n. 4755, 5110, 5655, 7211, 9267,
10,667. That therefore the Divinity is worshiped under a human
form by most nations in the globe, and that this is through an influx
from heaven, n. 10,159. That all who are in good as to life, when
they think of the Lor d, think of a Divine Human, but not of the hu-
man separated from the Divine, n. 2326, 4724, 4731, 4766, 8878, 9193,
9198. That they in the church at this day who are in evil as to life,
and they who are in faith separate from charity, think of the human
of the Lord without the Divine, and do not comprehend what the
Divine Human is, the causes ther eof, n. 8212, 3241, 4689, 4692, 4724
4731, 5821, 6372, 8878, 9193, 9198.

306, That there is a Tr inity in the Lord. That Christians were
examined in the other life concerning the idea they entertained of
one God, and " was found that they entertained an idea of three
Gods, n. "2399, § 256, 10,736, 10,737, 10,738, 10,821. That a Divine
Trinity may he concelv ed i in one person, and thus one God, but not
in three persons, n. 10,738, 10,821, 10,824. That the trinity in one
person, that is, in ee Lord, is the Divine itself, which is called the
Father, the Divine Human, which is called the Son, and the Divine
proceeding, which is called the Holy Spirit; and that thus the trinity
is one, n. 2149, 2156, 2288, 2321, 2329, 2447, 3704, 6993, 7182,
10,738, 10,822, 10,828. That a Divine Trinity in the Lord is ac-
knowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303. That the
Lord is one with the Father, thus He is the Divine itself, and the
Divine Human, n. 1729, 2004, | 2005, 2018, 2025, 2751, 3704, 3736,
4706. That His Divine proc eeding is also His Divine in heaven,
which is called the Holy Spirit, n. 3969, 4673, 6788, 6993, 7499,
8127, 8302, 9199, 9228, 9229, 9270, 9407, 9818, 9820, 10,330. That
therefore the Lord is the alone and only God, n. 1607, 2149, 2156,
2329, 2447, 2751, 3194, 3704, 3712, 3939, 4577, 4687, 5321, 6280,
6371, G849, 6993, 7014, 7091, 7182, 7209, 8241, 8724, 8763, 8864,
8865, 9194, 9303.

B07. Of the Lord in heaven. That the Lord appears in heaven
both as a sun and amoon; as asun, to those who are in the celestial
kingdom, and as a moon, to those who are in the spiritual kingdom,
n. 1053, 1521, 1529, 1530, 1531,. 3636, 3643, 4821, 5097, 7078 : 7083,
7178, 7270, 8812, 10,809. That the light which pr oéeeda fr on the
Lord as a sun is Divine Truth, from which the angels derive all
their wisdom and intelligence, n. 1053, 1521 to 1533, 2176, 3138,
3195, 3222, 3223, 3225, 3399, 3341, 3636, 3643, 3993, 4180, 4302,
4415, 5400, 9399, 9407, 9548, 9571, 9684. And that the heat which

L54

AND ITS HEAVENLY DOCTRINE. 307, 30%

proceeds from the Lord as a sun, is Divine Good, from which the
angels derive their love, n. 3338, 3686, 8648, 5215. That the Lord’s
Essential Divine is far above His Divine in heaven, n. 7270, 8760.
That Divine Truth is not in the Lord, but proceeds from the Lord,
as light is not in the sun, but proceeds from the sun, - 3969. That
esse is in the Lord, and existere from the Lord, 1 _ 3938. That the
Lord is ue common centre to which all the Peeks in ae turn,
n. 38633, 9828, 10,130, 10,189. That nevertheless the angels do not
turn to lie Lord, but the Lord turns them to Him, n. 10,189: be-
cause the angels are not present with the Lord, but the Lord is pre-
sent with the angels, n. 9415. That the Lord’s presence with the
angels is according to their reception of the good of love and charity
from Him, n. 904, 4198, 4206, 4211, 4520, 6 6280, 6832, 7042, 8819,
9680, 9682, 9683, 10,106, 10,811. That the Lord is present with
all in heaven, and all in hell, n. 2766. That the Lord from His Di-
vine Love wishes to draw all men to Himself into heaven, n. 6645.
That the Lord is in a continual endeavor at conjunction with man,
but that His influx and conjunction are impeded by the loves of
man’s proprium, n. 2041, 2053, 2411, 5696.

That the Divine Human of the Lor d flows into heaven, and con-
stitutes heaven, and that there is no conjunction with the Divine in
heaven, but with the Divine Human, n. 3038, 4211, 4724, 5633.
And that the Divine Human flows in with men out of heaven and
through heaven, n. 1925. That the Lord is the all of heaven, and
the life of heaven, n. 7211, 9128. That the Lord dwells with the
angels in what is His own, n. 9338, 10,125, 10,151, 10,157. Hence
they who are in heaven,are in the Lord, n. 3637, 3 338. That hea-
ven corresponds to the Divine Human of the Lord, and that man,
as to all and singular things, corresponds to heaven, whence heaven

collectively is as one man, “and is therefore called the Graxp M AN,

n. 2948, 2996, 3624 to 56 529 3636 to 86438, 3741 to 3745, 1625. That
ie Lord is the only man, ‘and that they only are men who receive
the Divine from Him, n. 1894. That so far as they rec eive the Di-
vine, so far they become images of the Lord, n. 8547. That the
angels are forms of love and char ity In a human form, and ae this
is from the Lord, n. 3804, 4755, 4797, 4989, 5199, 5030, 9879,
10,177.

308. That all g good and truth are from the Lord. 'That the Lord
is good itself and truth itself, n. 2011, 5110, 10,336, 10,619. ‘That

all good and truth, consequently all peace, innocence, love, charity,
and faith, are from the Lord, n. 1614, 2016, 2751, 2882, 2883, O81,
2892, 2904. And that all wisdom and intel ligence are from Him,
n. 109, 112,121,124. That nothing but good comes from the Lord,
ae that the wicked turn the good ‘which is from the Lord into ev il,

1. 7643, 7679, 7710, 8632. That the angels know that all good and
me are from the Lord, but that the wicked are not willing to know
this, n. 6193, 9128. That angels at the presence of the Lord, are
more in good but infernals, at the presence of the Lord, are more
in evil, 7989. That the wicked cast themselves into hell at the
mere stones of the Lord, n. 8137, 8266. That the Lord judges
all from good, n. 2335. That the Lord regards all from mer cy, 0
223. That the Lord is never angry with any one, nor does evil to

155

808—310 ON THE NEW JERUSALEM

any one, and does not send any one to hell, n. 245, 1683, 2535, 8632.
In what sense those parts of the Word are to be understood, where
it is said, that Jehovah or the Lord is angry, that He kills, that He
casts into hell, and other things of the like nature, n. 592, 696, 1098,
1874, 1875, 2395, 2447, 3605, 3607, 3614, 60738, 6997.

309. That the Lord has all power in the heavens and on earth.
That the universal heaven is the Lord’s, n. 2751, 7086. And that
He has all power in the heavens and on earth, n. 1607, 10,089,
10,827. That as the Lord governs the universal heaven, He also
governs all things which depend thereon, thus all things in the world,
n. 2026, 2027, 4523, 4524. That He also governs the hells, n. 3643.
That the Lord governs all things from the Divine, by the Divine
Human, n. 8864, 8865. That the Lord governs all things according
to Divine Order, and that Divine Order has relation to those things
which are of His will, to those things which are done from leave,
and to those things which are done from permission, n. 1755, 2447,
3074, 9948; concerning order, see what is said above, at n. 238.
That the Lord governs the last things from the first, and the first
from the last, and that this is the reason why He is called the first
and the last, n. 3702, 6040, 6056. That the Lord alone has the
power of removing the hells, of withholding from evils, and of keep-
ing in good, thus of saving, n. 10,019. That judgment belongs to
the Lord, n. 2319, 2320, 2321, 10,810, 10,811. What the Lord’s
priesthood is, and what His royalty is, n. 1728, 2015. ;

310. In what manner some expressions in the Word, which relate
to the Lord, are to be understood. What is meant by the seed of
the woman, in the prophecy concerning the Lord, n. 256. What the
Son of Man and the Son of God sigmfy in the Word, n. 2159, 2813.
What the two names, Jesus Christ, signify, n. 83004 to 3011. What
is signified by the Lord’s being said to be sent by the Father, n.
2397, 6831, 10,561. How it is to be understood, that the Lord
bore the iniquities of all, n. 9937. How it is to be understood, that
the Lord redeemed man by His blood, n. 10,152. How it is to be
understood, that the Lord fulfilled the whole law, n. 10,239. How
it is to be understood, that the Lord intercedes for mankind, n. 2250,
8573, 8705. How it is to be understood, that without the Lord
there is no salvation, n. 10,828. That salvation is not effected by
looking to the Father, or by praying Him to have mercy for the
sake of His Son; for the Lord says, I am the way, the truth, and
the life ; no one cometh to the Father but by Me, John xiv. 6; n. 2854.
The contradictions which are involved in the received faith, that the
Lord reconciled the human race to the Father, by the passion of the
cross, n. 10,659. That the coming of the Lord is His presence in
the Word, n. 3900, 4060. That the Lord does not desire glory
from man for the sake of Himself, but of man’s salvation, n. 5957,
10,646. That wherever the name Lord occurs in the Word, it sig-
nifies Divine Good, n. 4973, 9167, 9194. That where the name
Christ occurs, it signifies Divine Truth, n. 3003, 3004, 3005, 3009.

That the true acknowledgment and true worship of the Lord, is
to do His precepts,—shown from the Word, n. 10,148, 10,153,
10,578, 10,645, 10,829.

154

aAeL

AND ITS HEAVENLY DOCTRINE. 811—316

OF ECCLESIASTICAL AND CIVIL GOVERNMENT.

$11. Tere are two classes of affairs which ought to be
[kept] in order amongst men; namely, those which relate to
the things of heaven, and those which relate to the things of
the world. The former are called ecclesiastical, and the latter
civil affairs.

312. It is impossible for order to be maintained in the world
without governors, to observe the proceedings of those who act
according to order, and of those who act contrary to order,
that they may reward the former, and punish the latter. Un-
less this were done, the human race would perish. The desire
of ruling over others, and of possessing their property, being
hereditary in every individual, and being the source whence
all enmity, envying, hatred, revenge, deceit, cruelty, and nu-
merous other evils proceed ; unless men, in the exercise of their
prevailing inclinations, were, on the ove hand, restrained by
fear of the laws and the dread of punishment, involving the
loss of honor, of property, and of life, as the necessary conse-
quences of a course of evil ; and, on the other hand, encouraged
by the hope of honor and of gain, as the reward of well-doing ;
there would be an end of the human race.

313. There should be governors, therefore, for the preservation
of order in the various societies of mankind: and they ought
to be persons well skilled in the laws, men of wisdom, hav-
ing the fear of God. There must also be order among the
governors themselves ; lest any of them, from caprice, or igno-
rance, should sanction evils which are contrary to order, and
thereby destroy it. This is guarded against by the appoint-
ment of superior and inferior governors, among whom there is
subordination.

314. Governors appointed over those things amongst men
which relate to heaven, or ecclesiastical affairs, are called
priests, and their office is called the priesthood. But governors
set over those things which relate to the world, or civil affairs,
are called magistrates, and their chief, where such a form of
government is established, is called the king.

315. With respect to priests, their duty is to teach men the
way to heaven, and likewise to lead them therein. They are
to teach them according to the doctrine of their church, which
is derived from the Word; and to lead them to live according
to that doctrine. Priests, who teach the doctrine of truth, and
lead their flocks thereby to goodness of life, end so to the Lord,
are the good shepherds spoken of in the Word; but they who
only teach, and do not lead to goodness of life, ana so to the
Lord, are the bad shepherds.

316. Priests ought not to claim to themselves any power
over the souls of men, inasmuch as they cannot discern the

157

817—-322 ON THE NEW JERUSALEM

rea: state of the interiors, or of the heart; much less ought
they to claim the power of opening and shutting heaven, be-
cause that power belongs to the Lord alone.

317. Dignity and honor ought to be paid to priests on ac-
count of the sanctity of their calling; but they who are wise
ascribe all such honor to the Lord, from whom all sanctity
proceeds, and not to themselves ; whereas, they who are not
wise, attribute the honor to themselves, and take it from the
Lord. They who claim honor to themselves on account of the
sanctity of their calling, prefer honor and gain to the salvation
of souls, which is the object for which they ought above all
things to provide : but they who attribute honor to the Lord,
and not to themselves, prefer the salvation of souls to honor
and gain. The honor of any employment is not in the person
of him who is employed, but is only annexed to him on account
of the dignity of the duty in which he is engaged ; and what
is so annexed does not belong to the person, but to the em-
ployment, being separated from the person when he is separa-
ted from the employment. All personal honor is the honor of
wisdom and the fear of the Lord.

318. Priests ought to instruct the people, and to lead them,
by truths, to good of life, but they ought not to use compulsion,
since no one can be compelled to believe contrary to what he
thinks in his heart to be true. He who differs in opinion from
the priest ought to be left in peace, provided he make no dis-
turbance : but when such a person makes disturbances, he must
be separated ; for this also is agreeable to the order, for the
sake of which the priesthood is established.

319. As priests are appointed to- administer those things
which belong to the Divine law and worship, so kings and
magistrates are appointed to administer those things which be-
long to the civil law and judgment.

320. Since the king cannot, by himself, administer all
things, subordinate governors are appointed, to each of whom
a distinct province is assigned in the administration, where
that of the king cannot extend immediately. These governors,
in their collective capacity, constitute the royalty; the king
himself being the chief.

321. The royalty itself is not in any person, but is annexed
to the person. The king who believes that the royalty is in
his own person, or the governor who supposes that the dignity
of his office is in his own person, is not wise.

322. The royalty consists in administering and in judging
from justice, according to the laws of the realm. The king
who considers the laws as superior to himself, is wise ; but the
who considers himself as superior to the laws is not wise. The
king who regards the laws as above himself, places the royalty
in the law, and submits to its dominion; he knows that the

158

AND ITS HEAVENLY DOCTRINE. 823 —325

law is justice, and that all justice, which is really such, is Di-
vine: but he who considers himself as above the laws, places
the royalty in himself, and either believes himself to be the
law, or the law, which is justice, to be derived from himself’;
hence he arrogates to himself that which is Divine, and to
which, at the same time, he onght to be in subjection.

323. The law, which is justice, ought to be enacted in the
realm, by persons well skilled in legislation, men of wisdom,
who fear God ; and both the king and his subjects ought after-
wards to live according to it. The king who lives according
to the laws enacted, and therein sets an example to his sub-
jects, is truly a ‘eu .

324, The king wMo is vested with absolute power, and who
believes that his subjects are such slaves that he has a right to
their possessions and lives, and exercises such imaginary right,
is not a king, but a tyrant.

325. The king ought to be obeyed according to the laws of
the realm, and by no means to be injured either by word or
deed ; for on this depends the publie security.

NotE.—The word “ governor,” which occurs so frequently in the foregoing chap-
ter, is, in the original, simply “ prefectus,”’ which in general signifies a “ director,”
“ officer,” or ‘ minister,”’ rather than ‘ governor,” in the limited sense of that
word, as it is popularly used at the present day. There are several other inac-
curacies in the chapter as above given, but we have thought it best, on the whole,
not to deviate much from the rendering of the English translator. Jnasmuch,
however, as this particular portion of the work has been the subject of considerable
discussion, and its meaning variously interpreted, we append the following tran-
script of the original text from the edition published by Swedenborg himself, at
London, in 1768.

De ReaimixE Ecciesiastico & Crviii.

311. Sunt duo, que apud homines in ordine erunt, nempe que Ceeli sunt, & quee
Mundi: illa que Cceli sunt, vocantur Kcclesiastica, que Mundi sunt, vocantur
Civilia.

312. Ordo non potest teneri in Mundo absque Preefectis, qui observaturi omnia _
que secundum ordinem, & que contra ordinem fiunt; & qui remuneraturi illos
qui secundum ordinem vivunt, & punituri illos qui contra ordinem ; si id non fit,
peribit Genus humanum ; nam cuivis ex hereditario connatum est velle imperare
aliis, ac possidere bona aliorum, unde inimicitiw, invidiw, odia, vindicte, doli,
sevitice, & plura alia mala ; quapropter nisi in vinculis teneantur per leges, & per
remunerationes convenientes amoribus illorum, que sunt honores & lucra, pro illis
qui bona faciunt, ac per punitiones contrarias amoribus illis, que sunt jacture
honorum, possessionum, & vite, pro illis qui mala faciunt, periturum esset Genus
humanum.

313. Erunt itaque Prefecti, qui Caetus hominum tenebunt in ordine qui,
legisperiti, sapientes, & timentes Deum. Inter Prefectos etiam erit ordo, ne
aliquis ex lubitu aut inscitia permittat mala contra ordinem, & sic destruat illum,
quod cavetur cum Prefecti superiores & inferiores sunt, inter quos subordinatio.

314. Preefecti super illa apud homiaes que Ceeli sunt, seu super Ecclesiastica,
vocantur Sacerdotes, ac munus eorum Sacerdotium. Prafecti autem super illa
apud homines qua Mundi sunt, seu super Civilia, vocantur Magistratus, ac Sum
mus eorum, ubi talia Imperia, Rex.

315. Quod concernit Sacerdotes, docebunt illi homines viam ad Calum, & quoque
ducent illos ; docebunt illos secundum Ecclesix sue doctrinam ex Verbo, ac ducent

159

816—323 ON THE NEW JERUSALEM.

ut vivant secundum illam. Sacerdotes, qui docent vera, & per i}la ducunt ad bonum
vite, & sic ad Dominum, sunt Pastores ovium boni; qui autem docert, & non
ducunt ad bonum vite, & sic ad Dominum, sunt Pastores mali.

316. Sacerdotes non sibi aliquam potestatem super animas hominum vindicabunt,
quia non sciunt in quo statu sunt interiora hominis; minus sibi vindicebunt
potestatem aperiendi & claudendi Ceelum, quoniam ea potestas est Solius Domini.

317. Sacerdotibus erit dignitas & honor propter Sancta qua obeunt ; sed qui

sapiunt, dant honorem Domino a Quo Sancta, & non sibi; qui autem non sapiunt,

_tribuunt honorem sibi; bi illum adimunt Domino. Qui honorem tribuunt sibi
propter Sancta qu obeunt, illi praeferunt honorem & lucrum saluti animarum,
cui consulent ; qui autem honorem dant Domino & non sibi, ili praeferunt salutem
animarum honori & lucro. Nullus honor alicujus functionis in persona est, sed ei
adjungitur secundum dignitatem rei quam administrat ; & quod adjungitur, ho>
non ipsius persone est, & quoque separatur cum functione : honor in persona est
honor sapientiz & timoris Domini.

318. Sacerdotes populum docebunt, ac ducent per vera ad bonum vite, sed
usque nullum cogent, quoniam nullus cogi potest ad credendum contra id quod

cogitavit ex corde esse verum 3 qui aliter credit quam Sacerdos, & non turbas facit
relinquetur in pace; at qui turbas facit, separabitur ; nam hoe etiam est ordinis,
propter quem Sacerdotium.

319. Sicut Sacerdotes preefecti sunt ad administrandum illa, que Legis Divine
& Cultus sunt, ita Reges et Magistratus ad administrandum illa que Legis Civilis
& Judicii sunt.

320, Quia Rex non solus potest administrare omnia, ideo sunt Prafecti sub illo,
qttorum unicuivis data est provincia administrandi quod Rex non potest & valet 5 hi
Prefecti simul sumti constituunt Regium, sed ipso* Rex est Summus.

321. Ipsum Regium non est in persona, sed adjunctum est persone: Rex qui
credit quod Regium sit in sua persona, & Preefectus qui credit quod prefecture
dignitas sit in sua persona, non § sapit.

322. Regium consistit in administrando secundum leges Regni, & in Judicando
a cies illas ex justo : Rex qui spectat Leges supra se, is sapit, qui autem

spectat se supra leges, is non sapit. Rex qui spectat Leges. supra se, is Regium

ponit in Lege, & Lex dominatur super illum, scit enim quod Lex sit Justitia &
omnis Justitia qué justitia est Divina: qui autem spectat se supra leges, is Regium
ponit in se, & credit se vel esse Legem, vel Legem que Justitia esse a se ; inde,
quod Divinum est, sibi arrogat, sub quo tamen erit.

323. Lex que Justitia a Legisperitis sapientibus & timentibus Deum in Regno
ferenda est, secundum quam dein & Rex & subditi vivent: Rex qui secundum
Legem latam vivit, & in eo preecedit subditis exemplo, is vere Rex est.

324. Rex cui absoluta potestas, qui credit quod subditi ejus tales servi sint, ut
jus habeat in eorum possessiones & vitas, & si id exercet, non Rex est sed Tyrannus

325. Regi erit obedientia secundum ‘leges Regni, nec factis & dictis ullo mode
laedendus ; inde enim pendet Securitas publica.

© Ipse?

16C

A BRIEF EXPOSITION, &c.

Briet Exposition of the Doctrine
of the New Church

SIGNIFIED BY"‘THE NEW JERUSALEM" IN THE APOCALYPSE

FROM THE LATIN OF

EMANUEL SWEDENBORG

Servant of the Lord Fesus Christ

Being a translation of his work, “SumMaria Expositio DocTrin® Nov HIEROSOLYM&, que per
Novam Hierosolymam in Apocalypsi intellizgitur: ab Emanuele Swedenborg, Sueco.”
y Pp yp SIC :
mstelodami, 1769

NEW YORK

AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY

20 ‘COOPER UNION

MDCCCLX XXII

REVELATION XXI. 2, 5.

“I, Fohn saw the holy city, New Ferusalem, coming down from God
out of heaven prepared as a bride adorned Jor her husband, ... And He
that sat upon the throne said, Behold, I Hike all things new + and He said

unto me, Write, for these words are true and faithful,”

CONTENTS.

INTRODUCTION.....,..00.
The Doctrinals “of the Roman Catholics concerning Justification, from

the Counsil of Trent................ widlere ie io/e stevens vlelevare acters
The Doctrinals of the Protestants concerning Justification, from the
Pormuala. Concordtes sco lass eseeics pect os eociee rer
A Sketch of the Doctrinals of the New Ghareh. Ra atete, cjastevererere eiciovetore si

The Disagreements between the Tenets of the Old and New Church,
considered under XXV Articles.

I. That the Churches, which, by the Reformation, separated
themselves from the Roman Catholic Church, dissent in vari-
ous points of Doctrine ; but that they all agree in the Articles
concerning a Trinity of Persons in the Godhead, Original Sin
from Adam, Imputation of the Merit of Christ, and Justifica-
tion py, Talk SlONGse cea tase hie csct ae ewtewes cn cueh en

If. That the Roman Catholics, before the Reformation, held and
taught exactly the same things as the Reformed did after it,
in respect to the four articles above-mentioned, namely, a
Trinity of Persons in the Godhead, Original Sin, Imputation
of the Merit of Christ, and Justification by Faith therein ;
only with this difference, that they conjoined that Faith with
Harty OriGood WOKS es caved «aeaale's certs c Fe-ele manos, sas

II. That the leading Reformers, Luther, Melancthon, and Calvin,
retained all the Tenets concerning a Trinity of Persons in
the Godhead, Original Sin, Imputation of the Merits of Christ,
and Justification by Faith, just as they were and had been
among the Roman Catholics; but that they separated Charity
or Good Works from that Faith, and declared that they were
not at the same time of a saving efficacy, with a view to be
totally severed from the Roman Catholics, as to the very cs-
sentials of the Church, which are Faith and Charity........ 7

IV. That nevertheless the leading Reformers adjoined Good Works,
and even conjoined them, to their Faith, but in Man as a pas
sive subject ; whereas the Roman Catholics conjoin them in
Man as an active subject; and that notwithstanding this,
there is actually a conformity between the one and the other
as to Faith, Works, and Merits.... .... 22. 20 ccec cece seen ce

V That the whole System of Theology in the Christian World, at
this day, is founded on an idea of Three Gods, arising from
the Doctrije of a Trinity of Persons....... 2... 2.00 cece cece

Sections,
1

2—8
9—15
16
17—18
19; 20
21—23
24—29
30—38

167

VI.

VIL

IX.

E

XV.

CONTENTS.

That the Tenets of the aforesaid Theology appear to be errone-
ous, after the idea of a Trinity of Persons, and the consequent
idea of Three Gods, has been rejected, and the idea of One
God, in Whom there is a Divine Trinity, received in its stead.

. That then true saving Faith, which is a Faith in One God,

united with Good Works, is acknowledged and received.......
And that this is a Faith in God the Saviour Jesus Christ, which
in its simple Form is as follows :—I. That there is One God,
in Whom is a Divine Trinity, and that He is the Lord Jesus
Christ. II. That saving Faith is to believe in Him. III. That
Evils ought to be shunned, because they are of the Devil and
from the Devil. IV. That Good Works ought to be done, be-
cause they are of God and from God. V. And that they
ought to be done by Man as of Himself, but with a belief that
they are from the Lord operating in him by him............

That the Faith of the present day has separated Religion fan
the Church, since Religion consists in the acknowledgment of
One God, and in the Worship of Him, from Faith grounded in

. That the Faith of the present Church cannot be conjoined with

Charity, and produce any Fruits, which are Good Works.....

. That there results a Worship of the Mouth and not of the Life

from the Faith of the present Church, whereas the Worship of
the Mouth is accepted by the Lord, in proportion as it proceeds
from the Worship of the Life...............0- see aeieiaiatesstire

. That the Doctrine of the present Church is interwoven with

many Paradoxes, which are to be embraced by Faith ; and that
therefore its Tenets gain admission into the Memory only, and
not into any part of the Understanding above the Memory, but
merely into confirmations below it... .........eceeeeeee eee .

. That the Tencts of the present Church cannot be learnt and

retained without great difficulty, nor can they be preached or
taught without using great care and caution to conceal their
nakedness, because sound reason neither discerns nor perceives

. That the Doctrine of the Faith of the present Church ascribes

to God human properties ; as that He beheld Man from anger,
that He required to be reconciled, that He is reconciled through
the Love He bore towards the Son, and by His intercession ;
and that He required to be appeased by the sight of His Son’s
sufferings, and thus to be brought back to Mercy ; and that He
imputes the Righteousness of His Son to an unrighteous Man
who supplicates it from Faith alone ; and that thus from an
Enemy He makes Him a Friend, and from a Child of Wrath a
Ghildot (Grace oc iis asiclhajsiess aye Ae eiainnays ate mista siete) <a tees Ae

That the Faith of the present Church has produced monstrous
Births ; for instance, instantaneous Salvation by an imme-
diate Act of Mercy ; Predestination ; the notions that God
has no respect unto the Actions of Men, but unto Faith alone ;
that there is no connection between Charity and Faith 5
that Man in Conversion is like a Stock, with many more Here-

168

Sections,

39, 40

41, 42

43, 44

45, 46

47—50

61, 52

53—57

58, 59

60--63

XVI.

XVII.

XVIII.

XIX.

XXII.

XXIII.

XXIV

CONTENTS.

sies of the same kind ; likewise concerning the Sacraments
of Baptism and the Holy Supper, as to the advantages
reasonably to be expected from them, when considered ac-
cording to the Doctrine of Justification by Faith alone ; as
also with regard to the Person of Christ: and that the
Heresies from the first Ages to the present day, have
sprung up from no other source than from the Doctrine
founded on the idea o¢ Three Gods...............008

That the last State ot the present Church, when it is at an
end, is meant by the Consummation of the Age, and the
Coming of the Lord at that Period, Matt. xxiv. 3........
That the Infestation from Falses, and thence the Consum-
mation of every Truth, or the Desolation which at this day
prevails in the Christian Churches, is meant by the great
Affliction, such as was not from the Beginning of the
World, nor ever shall be, Matt. xxiv. 21............... :
That there would be neither Love, nor Faith, nor the
Knowledge of Good and Truth, in the last Time of the
Christian Church, when it draws to an end, is understood
by these words in the same 24th chapter of Matthew, “Afier
the affliction of those days, the Sun shall be darkened, and
the Moon shall not give her light, and the Stars shall fall
from Heaven, and the Powers of the Heavens shall be
BIBER, MOISE (20 rie ga toc Aisiaieia's s-ciaje'aiacteye ca «2S woe Vie
That they who are in the present justifying Faith, are
meant by the He-Goats in Daniel and in Matthew.......

. That they who have confirmed themselves in the present

justifying Faith, are meant in the Apocalypse by the
Dragon and his two Beasts, and by the Locusts; and that
this same Faith, when confirmed, is there meant by the
great City which is spiritually called Sodom and Egypt,
where the two Witnesses were slain, as also by the Pit of
the Abyss, whence the Locusts issued................ :

. That unless a New Church be established by the Lord, no

one can be saved ; and that this is meant by these words,
“Unless those days should be shortened, there should no
flesh be saved,” Matt: SxiV. 222 00.c.cecccises aieicicecs cs
That the Opening and Rejection of the Tenets of the Faith
of the present Church, and the Revelation and Reception
of the Tenets of the Faith of the New Church, is meant by
these words in the Apocalypse: “ He that sat upon the
Threne said, Behold I make all things new ; and He said
unto me, Write, for these Words are true and faithful,”
CHAD AR Onn gcaie wesc ac hss 6 acne tele seeve spine
That the New Church about to be established by the Lord,
is the New Jerusalem, treated of in the Apocalypse, chap.
xxi. and xxii., which is there called the Bride and the Wife
OIL CHG AMID ye staraye talalele nie )sl elerei=. ej =/- ahem: v1 a\~ eleiece ise jeletei ele
That the Faith of the Now Church cannot by any means
be together with the Faith of the former Church, and that
in case they be together, such a collision and conflict will

Sections

64—69

70—73

74—T6

77—81

82—86

‘87—90

91—94

95—98

99 —101

169

CONTENTS.

Sections

ensue, as to destroy every thing relating to the Church in

MIAN. oot ere ore’ slate, ereiaie(«.s,elolaiecavale avereie oc orctalerete/steteleslalate stats - 102—104
XXYV. That the Roman Catholics of this day know nothing of the

Imputation of the Merit of Christ, and of Justification by

Faith therein, into which their Church was first initiated,

because it is entirely concealed under their external Forms

of Worship, which are numerous ; for which reason, there-

fore, if they recede but in part from their external Forms

of Worship, and immediately approach God the Saviour

Jesus Christ, and administer the holy Eucharist in both

kinds, they may be brought into the New Jerusalem, or the

New Church of the Lord, more easily than the Reformed.. 105—1)&

Remarks On LMputationy.c:. <> 0.0 steeieteielee « elae)so a. cise cc aie eee mice 109—113
First Memorable Relation from the Apocalypse Revealed........... 114
BGCONGICiLtOs: ren sto e o'ciemsiarals. © 6 Rie e.ceisemieiajeioeters ie sie’ vidisceletnisiele siete 115
APPENDIX.
The Faith of the New Heaven and New Church in its universal Form. 116, 117
First Memorable Relatioz from the Apocalypse Revealed........... 118
Second (itt... sic ciceies eee as miaiaiatd aie laveieie\aleleva o cheretetaier eta: tees 119
THIngiditO:.n .odiessee< Meade Satumaeaese vole cle e lesena'e a cnnist epee

32°

A
BRIEF EXPOSITION

OF THE

DOCTRINE OF THE NEW CHURCH.

1. SEVERAL works and tracts having been published by
me, during some years past, concerning the New JrervusaLem,
whereby is meant a New Church about to be established by the
Lord ; and the Apocalypse having been revealed ; Ihave come
to a determination to lay before the world a complete view of
the doctrine of that church in its full extent. But, as this is
a work of some years, I have thought it advisable to draw up
some sort of sketch thereof, in order that a general idea may
first be formed of that church and its doctrine; because when
general principles precede, then the several particulars will
appear at full in a clear light, for these enter into general prin-
ciples, as things homogeneous into their proper receptacles.
This compendium, however, is not designed for critical exam-
ination, but is only offered to the world by way of informa-
tion, as its contents will be proved at large in the work itself.
But it is necessary first to state the doctrinals at present
maintained concerning justification, that the following con-
trast between the doctrines of the present church, and those of
the New Church, may be clearly understood.

THE DOCTRINALS OF THE ROMAN CATHOLICS CONCERNING JUSTIFI-
CATION, FROM THE COUNCIL OF TRENT.

2. In the bull of Pope Pius IV., dated 13th November,
1564, are the following words: “I embrace and receive every
thing, both generally and particularly, which the most holy
Council of Trent hath determined and declared concerning
Original Sin and Justification.”

3. From the Council of Trent, concerning Original Sin.
(*) That Adam, by his transgression, experienced an entire
change and depravation of nature, both in body and — ; and

3, 4 A BRIEF EXPOSITION OF THE

that the ill effects of Adam’s transgression were not confined
to himself, but also extended to his posterity ; and that it not
only transmitted death and corporal sufferings upon all man-
kind, but likewise sin, which is the death of the soul, Sess. v. 1,
2. (°) That this sin of Adam, which originally was a single
transgression, and has been transmitted by propagation, and
not by imitation, is so implanted in the nature of every man,
as to be his own, and cannot be done away by any other means
than by the merits of the only Saviour our Lord Jesus Christ,
who has reconciled us to God by His blood, being made unto
us righteousness, sanctification, and redemption, Sess. v. 3.
(‘) That by the transgression of Adam, all men lost their inno-
cence, and became unclean, and by nature the children of
wrath, Sess. vi. chap. 1.

4. Concerning Justification. (*) That our heavenly Father,
the Father of Mercies, sent Christ Jesus [is Son into the world,
in the blessed fullness of time, as well to the Jews who were
under the law, as to the Gentiles who followed not after right-
eousness, that they might all lay hold of righteousness, and
receive the adoption of sons. Him God offered to be a propiti
ation through faith in His blood, not only for our sins, but like-
wise for the sins.of the whole world, Sess. vi. chap. 2. (°) Nev-
ertheless all do not receive the benefit of His death, but only
they to whom the merit of His passion is communicated ; so
that unless they are born again in Christ, they can never be
justified, Sess. vi. chap. 8. (°) That the beginning of justifi-
cation is to be derived from the preventing grace of God throngh
Christ Jesus, that is, from His call, Sess. vi. chap. 5. (°) That
men are disposed to righteousness, when, being stirred up by
Divine grace, and conceiving faith by hearing, they are freely
moved towards God, believing those things to be true which
are divinely revealed and promised ; and especially this, that
the ungodly are justified by God through His grace, through
redemption, which is by Christ Jesus; and when, being con-
vinced of sin from the tear of Divine justice, by which they are
profitably disquieted, they are encouraged to hope, and to trust
that God, tor Christ’s sake, will be propitious to them, Sess. vi.
chap. 6. (‘) That the consequence of this disposition and pre-
paration is actual justification, which is not only a remission of
sins, but likewise a sanctification and renovation of the interior
man by the reception of Divine grace and gifts, whereby man
from being unrighteous becomes righteous, and from being an
enemy a friend, so as to be an heir according to the hope ot
eternal life, Sess. vi. chap. 7. (°) The jinal cause of justitication
is the glory of God and of Christ, and life eternal. The efficient
cause is God, who freely cleanses and sanctifies. The mentorious
cause is the dearly-beloved and only-begotten Son of God, our
Lord Jesus Christ, who when we were enemies, throvgh the

172 .

DOCTRINE OF THE NEW CHURCH. Ly

great love wherewith He loved us, by His most holy passion
upou the cross merited for us justification, and made satisfiac-
tion for us to God the Father. The cnstrumental cause is the
sacrament of baptism which is a sacrament of faith, without
which none can ever be justified. The formal cause is the sole
righteousness of God; not that whereby He is righteous Him-
self, but that whereby He makes us righteous, with which be-
ing gifted by Him, we are renewed in the spirit of our mind;
and are not only reputed righteous, but are truly called righte-
ous, and are so in reality, each according to that measure which
the Holy Spirit imparts to every one as it pleases Him, Sess.
vi. chap. 7,§ 2. (‘) That justification is a translation from that
state, wherein man is born a child of the first Adam, into a
state of grace and adoption among the sons of God by the
second Adam, our Saviour Jesus Christ, Sess. vi. chap. 4.

5. Concerning Faith, Charity, Good Works, and Merits.
(*) When the apostle declares, that man is justified by faith,
and freely,these words are to be understood in the sense wherein
the Catholic church has uniformly held and expressed them ; to
wit, that we are said to be justified by faith, because faith is
the commencement of man’s salvation, the foundation and root
of all justification, without which it is impossible to please God,
and attain to the fellowship of His children. But we are said
to be justified freely, because none of those things which pre-
cede justification, whether faith or works, merit the actual
grace of justification ; for if it be grace, it is not of works,
otherwise grace would not be grace, Sess. vi. chap. 8. (*) Al-
though none can be righteous, but they to whom the merits of
the passion of our Lord Jesus Christ are communicated, never-
theless that is effected in justification, when by the merit of the
same most holy passion, the love of God is infused by the Holy
Ghost into the hearts of those who are justified, and abides in
them. Hence in the act of justification, man receives, together
with the remission of his sins, all these things infused into him
at once by Jesus Christ, in whom he is ingrafted by faith, hope,
and charity. For faith, unless charity be added to it, neither
unites pertectly to Christ, nor constitutes a living member of
His body, Sess. vi. chap. 7, § 3. (°) That Christ is not only a
Redeemer in whom they have faith, but also a Lawgiver,
whom they obey, Sess. vi. chap. 16, can. 21. (°) That faith
without works is dead and vain, because in Christ Jesus neither
circumcision availeth any thing, nor uncircumcision, but faith
which worketh by love: for faith without hope and charity
cannot avail unto eternal life; wherefore also they hearken to
the word of Christ, “If thou wilt enter into life, keep the com-
mandments.” Thus they who are born again, receiving true
Christian righteousness, are commanded to keep it white and
unspotted, as their first robe, given them by oat ee

‘e

5, 6 , A BRIEF EXPOSITION OF THE

instead of that which Adam lost both for himself and us by his
disobedience, that they may present it before the tribunal of
our Lord Jesus Chri ist, and obtain eternal life, Sess. vi. chap. 7,
§ 4. (°) That there is a continual influx of power from Jesus
Christ Himself into those who are justified, as from a head into
the members, and from a vine into the branches ; which power
always precedes, accompanies, and follows their good works,
and without which they could not by any means be acceptable
and meritorious in the sight of God; wherefore we are to be-
lieve, that nothing more is wanting to those who are justified,

but they may be fully assured, that by those works which have

been wrought in God, they have merited eternal life, which
will be bestowed upon them in due time, Sess. vi. chap. 16.
(f) When we speak of our own righteousness, we do not mean
as though it were our own from ourselves ; ; for that which is
termed our righteousness, is the righteousness of Ged, being
infused into us by God through the merit of Christ. Far be it
therefore from any Christian man to trust or glory in himself,
and not in the Lord, whose goodness towards us men is go er eat,
that he vouchsafes to regard those things as our merits, which
are His own gitts, Sess. vi. chap. 16. (s) For of ourselves, as
of ourselves, we can do nothing ; but by His co-operation, who
strengthens us, we can do all things. Thus man has not
whereof to elory, but all our glory is in Christ, in Whom we
live, in Whom we merit, in Whom we make satisfaction, bring-
ing forth fruits worthy of repentance, which have their efficacy
from Him, are offered unto the Father by Him, and are _ac-
cepted by the Father through Him, Sess. xiv. chap. 8. (4) Who-
soever shall say that man may be justified i in the sight of God,
by his own works, which are done either through the powers

of human nature, or patel the teaching of the law, without
Divine grace through Christ Jesus, let him be accursed, Sess. vi.

Gans 4. (") Whosoever shall say that man may believe, hope,
and love, (that is, have faith, hope, and charity,) as is neces-
sary in order that the grace of justification may be conferred
upon him, without the preventing inspiration of the Holy Spirit,
and His assistance, let him be accursed, Sess. vi. can. 2.
(k) Whosoever shall say that man is justified without the righte-
ousness of Christ, whereby He has merited for us, let him be
accursed, Sess. vi. can. 10. Not to mention many more pas-
gages, principally relating to the conjunction of faith with
charity or good works, and condemning their separation.

6. Concerning Free-will. (®) That tree-will is by no means
destroyed by Adamn’s sin, although it is debilitated and warped
thereby, Sess. vi. chap. 1. (°) Whosoever shall say that the
free-will of man, when moved and stirred up by God, cannot
at all co-operate ‘by concurring with God, who stirs it, up and
calls it, whereby man may dispose and prepare himself to

174

DOCTRINE OF THE NEW CHURCH. Ts;

receive the grace of justification ; or that he cannot dissent if
he would, but that, like a thing inanimate, he is merely pas-
sive, and has not the least power of action, let him be ac-

- cursed, Sess. vi. can. 4.

7. The Doctrinals of the Roman Catholics concerning Justi-
fication, as collected from the Decrees of the Council of Trent,
may be summed up and arranged in & series thus. That the sin
of Adam is transtused into the whole human race, whereby his
state, and likewise the state of all men, became perverted, and
alienated from God, and thus they were made enemies and
children of wrath ; that therefore God the Father graciously
sent His son to reconcile, expiate, atone, satisfy, and thus to
redeem, by being made righteousness. That Christ accom-
plished and fulfilled all this, by offering up Himself a sacrifice
to God the Father upon the cross, and thus by his passion and
blood. That Christ alone has merited, and that this His merit
is graciously imputed, attributed, applied, and transferred to
the man who is recipient thereof, by God the Father through
the Holy Spirit ; and that thus the sin of Adam is removed
from man; concupiscence however still remaining in him as an
incentive to sin. That justification is the remission of sins, and
that from thence a renovation of the interior man takes place,
whereby man from an enemy becomes a friend, and trom being
a child of wrath, a child of grace; and that thus union with
Christ is effected, and the regenerate person becomes a living
member of His body.

8. That faith comes by hearing, when a man believes those
things to be true which are revealed from heaven, and trusts in
the promises of God. That faith is the beginning of man’s
salvation, the foundation and root of all justification, without
which it is impossible to please God, and enter into the fellow-
ship of His children. That justification is brought about by
faith, hope, and charity ; and that unless faith be accompanied
by hope and charity, it is not living but dead, and incapable of
effecting union with Christ. That it is man’s duty to co-operate ;
that he has the power te approach and recede, otherwise nothing
could be given unto him, for he would be like an inanimate
corpse. That inasmuch as the reception of justification renews
man, and as this is effected by the application of the merit of
Christ, during man’s co-operation, it follows that works are
meritorious ; but inasmuch as they are done from grace, and
by the Holy Spirit, and as Christ alone has merited, therefore
God considers His own gifts in man as meritorious ; whence it
follows, that no one ought to attribute any thing of merit to
himself.

175

9--11 A BRIEF EXPOSITION OF THE

THE DOCTRINALS OF THE PROTESTANTS CONCERNING JUSTIFICA'TION,
FROM THE FORMULA CONCORDLE.

9. The book from whence the following extracts are collected,
is called Formula Concordie, or Hormula of Concord, and
was composed by persons attached to the Augsburg confession ;
and as the pages will be cited where the quotations are to be
inet with, it is proper to observe, that I have made use of the
edition printed at Leipsic in the year 1756.

10. From the Formula Concordia, concerning Original Sin.
(2) That since the fall of Adam, all men naturally descended
from him are born in sin, which brings damnation and eternal
death upon those who are not regenerated, and that the merit
of Christ is the only means whereby they are regenerated, con-
sequently the only remedy whereby they are restored, page 9,
10, 52, 53, 55, 317, 641, 644, and Appendix, p. 138, 139,
(>) That original sin is such a total corruption of nature, that
there is no spiritual soundness in the powers of man either as to
his soul or body, p. 574. (¢) That it is the source of all actual
sins, p. 317, 577, 639, 640, 942, Appendix, p. 139. (4) That

it is a total absence or privation of the image of God, p. 640.

(°) That we ought to distinguish between our nature, such as
God created it, and original sin which dwells in our nature, p.
645. (f) Moreover, original sin is there styled the work of the
aevil, spiritual poison, the root of all evils, an accident and a
quality ; whereas our nature is there styled the work and crea-
ture of God, the personality of man, a substance, and an
essence ; and that the difference between them is the same as
the difference between a man infected with a disease and the
disease itself.

11. Concerning Justification by Faith. The general principles
are these. (*) That by the Word and sacraments the Holy Ghost
is given, who effects faith when and where he pleases, in those
who hear the gospel. (») That contrition, justification by faith,
renovation, and good works, follow in due order ; that they are
to be properly distinguished one from the other ; and that con-
trition and good works do not avail any thing unto salvation,
but faith alone. (¢) That justitication by faith alone, is remis-
sion of sins, deliverance from damnation, reconciliation with
the Father, adoption as sons, and is effected by the imputation
of the merit or righteousness of Christ. (4) That hence faith is
that essential righteousness, whereby we are accounted righte-
ous before God, and that it is a trust and confidence in grace.
(°) That renovation, which follows, is vivification, regeneration,
and sanctification. (f) That good works, which are the fruits
of faith, being in themselves works of the Spirit, follow that
rencvation. (} That this faith may be lost by grievous sins.
Lie general principles concerning the Law and the Gospel. are

176

DOCTRINE OF THE NEW CHURCH. 12

these. (h) That we must carefully distinguish between the law
and the gospel, and between the works of the law and the works
of the Spirit, which are the fruits of faith. (‘) That the law is
a doctrine which teaches that man is in sin, and therefore under
condemnation and the wrath of God, thus exciting terror; but
that the gospel is a doctrine which teaches atonement for sin,
and deliverance from damnation by Christ, and thus a doctrine
of consolation. () That there are three uses of the law, namely,
to keep the wicked within bounds, to bring men to an acknow-
ledgment of their sins, and to hold up to the regenerate a rule
of lite. (!) That the regenerate are in the law, but not under
the law, for they are under grace. (™) That itis the duty of
the regenerate to exercise themselves in the law, because, during
their life in the world, they are prompted to sin by the lusts of
the flesh ; but that they become pure and perfect after death.
(2) That the regenerate are also chastised by the Holy Ghost,
and endure various afilictions, but that nevertheless they keep
the law willingly, and thus being the children of God, live in
obedience to the law. (°) That with those who are not regene-
rated, the veil of Moses still remains before their eyes, and the
old Adam bears rule; but that with the regenerate the veil of
Moses is taken away, and the old Adam brought into subjec-
tion or crucified.

12. Particulars from the Formula Concordie, concerning
Justification by Faith without the works of the Law. (*) That
faith is imputed for righteousness without works, on account of
the merit of Christ which is laid hold of by faith, p. 78, 79, 80,
584, 689. (°) That charity follows justifying faith, but that
faith does not justify as being formed by charity, as the Papists
say, p. 81, 89, 94, 117, 688, 691, Appendix, p. 169. (°) That
neither the contrition which precedes faith, nor the renovation
and sanctification which follow after it, nor the good works then
performed, have anything to do with justification by faith, p.
688, 689. (°) That it is a folly to imagine that the works of
the second table of the decalogue justify in the sight of God,
for that table has relation to our transactions with men, and
not properly with God; and the business of justification is
between God and us, and to appease His wrath, p. 102. (°) If
any one therefore, believes he can obtain the remission of his
sins, because he is possessed of charity, he brings a reproach
on Christ, by an impious and vain confidence in his own right-
eousness, p. 87, 89. (f) That good works are utterly to be ex-
eluded, in treating of justitication and eternal life, p. 589.
(£) That good works are not necessary as a meritorious cause ot
salvation, and that they do not enter into the act of justifica-
tion, p. 589, 500, 702, 704, Appendix, p. 173. (» That the
position, that good works are necessary to salvation, is to be
rejected, fo it takes away the comfort of the gospel, gives

[ 12 i

18 A BRIEF EXPOSITION OF THE

occasion to doubt of the grace of God, instils a conceit of self:
righteousness, and because they are admitted by the Papists to
support a bad cause, p. 704. (') The expression that good
works are necessary to salvation, is rejected and condemned, p.
591. (*) That expressions, implying that good works are neces-
sary unto salvation, ought not to be taught and defended, but
rather exploded and rejected by the churches as false, p. 705.
() That works, which do not proceed from a true faith, are in
fact sins in the sight of God, that is to say, they are defiled
with sin, because a corrupt tree cannot bring forth good fruit,
p. 700. (™) That faith and salvation are neither preserved nov
retained by good works, because these are only evidences that
the Holy Spirit is present, and dwells in us, p. 590, 705,
Appendix, p. 174. (") That the Decree of the Council of Trent
is deservedly to be rejected, which affirms that good works
preserve salvation, or that justification by faith, or even faith
itself, is maintained and preserved, either in the whole, or in
the least part, by our works. p. 707.

13. Particulars from the Formula Concordia, concerning
the Fruits of Faith. (*) That a difference is to be observed
between the works of the law, and the works of the Spirit
and that the works which a regenerate person performs with a
free and willing mind are not works of the law, but works
of the Spirit, which are the fruits of faith; because they who
are born again are not under the law, but under grace, p.
589, 590, 721, 722. (°*) That good works are the fruits of re-
pentance, p. 12. (°) That the regenerate receive by faith a
new life, new affections, and new works, and that these are
from faith in repentance, p. 134. (4) That man after conver-
sion and justification begins to be renewed in his mind, and at
length in his understanding, and that then his will is not inac
tive or backward in performing daily exercises of repentance,
p. 582, 673, 700. (¢)That we ought to repent as well on account
of original sin, as on account of actual sins, p. 821, Appendix,
p. 159. (f) That repentance with Christians continues until
death, because they have to wrestle with the remains of sin in
the flesh as long as they live, p. 327. (s) That we must enter
upon, and advance more and more in the practice of the law
of the decalogue, p. 85, 86. (") That the regenerate, although
delivered from the curse of the law, ought nevertheless still to
exercise themselves in the Divine law, p. 718. (‘) That the
regenerate are not without the law, though not under the law,
for they live according to the law of the Lord, p. 722. («) That
the law ought to be considered by the regenerate as a rule of
religious lite, p. 596, 717, Appendix, p. 156. (1) That the
regenerate do good works, uot by constraint, but of their own
accord and freely, as though they had received no command,
had eal sf no threatenings, and expected no reward, p. 596,

8

DOCTRINE OF 'THE NEW CHURCH. 138—14

701. (™) That with them faith is always occupied in some good
work, and he who does not thus perform good works, is desti-
tute of true faith, for where there is faith, there will be also
good works, p. 701. (") That charity and good fruits follow
faith and regeneration, p. 121, 122, 171, 188, 692. (°) Faith
and works agree well together, and are inseparably connected ;
but faith alone lays hold of the blessing without works, and yet
it is not alone ; hence it is that faith without works is dead, p.
692, 693. (?) That after man is justified by faith, his faith
being then true and alive is operative by charity, for good works
always follow justifying faith, and are most certainly discovered
with it; thus faith is never alone, but always accompanied by
hope and charity, p. 586. (4) We allow, that where good
works do not follow faith, in such ease it is a false and not a
true faith, p. 836. (') That it is as impossible to separate good
works from faith, as heat and light from fire, p. 701. (*) That
as the old Adam is always inherent in our very nature, the
regenerate have continual need of admonition, doctrine, threat-
enings, and even the chastisements of the law, for they are
reproved and corrected by the Holy Spirit through the law, p.
719, 720, 721. (t) That the regenerate must wrestle with the
old Adam, and that the flesh must be kept under by exhorta-
tions, threatenings, and stripes, because renovation of life by
faith is only begun in the present life, p. 595, 596, 724. (¥) That
there remains a perpetual wrestling between the flesh and the
spirit, in the elect and truly regenerate, p. 675, 679. (*), That
the reason why Christ promises remission of sins to good works,

_ is, because they follow reconciliation, and also because good

fruits must necessarily follow, and because they are the signs
of the promise, p. 116, 117. (°) That saving faith is not in
those who have not charity, for charity is the fruit which infal-
libly and necessarily follows true faith, p. 688. (‘) That good
works are necessary on many accounts, but not as a meritorious
cause, p. 11, 17, 64, 95, 133, 589, 590, 702, Appendix, p. 172.
(#2) That a regenerate person ought to co-operate with the Holy
Spirit, by the new gifts and powers which he has received, but
in a certain way, p. 582, 583, 674, 675, Appendix, p. 144.
(>>) Zn the Confession of the Churches in the Low Countries,
which was received in the Synod of Dort, we read as follows :
“ Holy faith cannot be inactive in man, for it isa faith working
by charity ; and works, which proceed from a good root of faith,
are good and acceptable in the sight of God, as_ being fruits of
a good tree; for we are debtors unto God to do good works,
but God is no debtor unto us, inasmuch as it is God that doeth
them in us.”

14. Concerning Merits, from the Formula Concordia. (?)
That it is false, that our works merit remission of sins; false,
that men are accounted righteous by the Be eee oy rear

i

14 A BRIEF EXPOSITION OF THE

son ; and false, that reason of its own strength is capable of
loving God above all things, and of keeping iis law, p- 64.
(>) That faith does not justify because if is im itseli so good a
work, and so excellent a virtue, but because it lays hold of the
merit of Christ in the promise of the gospel, p. 76, 684. (©)
That the promise of remission of sins, and justification for
Christ’s sake, does not involve any condition of merit, because
it is freely offered, p. 67. (4) That a sinner is justified in the
sight of God, or absolved from his sins, and from the most
just sentence of damnation, and adopted into the number
of the children of God, without any merit of his own, and
without any works of his own, whether past, present, or future,
of mere grace, and only on account of the sole merit of Christ,
which is imputed to him for righteousness, p. 684. (¢) That
good works follow faith, remission of sins, and regeneration ;
and whatever of pollution or imperfection is in them, is not
accounted sinful or defective, and that for Christ’s sake; and
thus that the whole man, both as to his perscn and his works,
is rendered and pronounced righteous and holy, out of mere
grace and mercy in Christ, shed abroad, displayed, and magni-
tied towards us; wherefore we cannot glory on account of
merit, p. 74, 92, 93, 336. (f) He who trusts in works, think- °
ing he can merit any thing thereby, despises the merit and
grace of Christ, and seeks a way to heaven without Christ, by
his own strength, p. 16,17, 18, 19. (¢) Whosoever desires to
ascribe something to good works in the article of justification,
and to merit the grace of God thereby, to such a man works
are not only unprofitable, but even pernicious, p. 708. (4)
The works of the decalogue are enumerated,and other necessary
works, which God vouchsafes to reward, p. 176, 198. (‘) We
teach, that good works are meritorious, not indeed of remission
of sins, grace, and justification, but of other temporal rewards,
and even spiritual rewards in this life, and after this life, be-
cause Paul says, “ Every one shall receive a reward according
to his labor ;” and Christ says, “Great will be your reward
in heaven ;” and it is frequently said, that “ it shall be rendered
unto every one according to his works ;” wherefore we acknow-
ledge eternal life to be a reward, because it is our due according
to promise, and because God crowns His own gifts, but not on
account of our merits, p. 96, 133, 1384, 185, 136, 137, 1388 (*)
That the good works of believers, when they are performed
upon right principles, and directed to right ends, such as God
requires from the regenerate, are signs of eternal salvation; and
that God the Father accounts them acceptable and pleasing for
Christ’s sake, and promises to them excellent rewards of the pre
sent life, and of that which is te come, p. 708. (!) That although
good works n:erit rewards, yet neither from their worthiness
nor fitness do they merit the remission of sins, or the glory ot
18)

LOL CC TS—

DOCTRINE OF THE NEW CHURCH. 14, 18

eternal life, p. 96, 185, 189, &e. Appendix, p. 174. (™) That
Christ at the last judgment will pass sentence on good and evil
works, as the genuine effects and evidences of men’s faith, p.
134; Appendix, p- 187. (8) That God rewards good wor ks,
but that it is of grace that He crowns His own vitts, is asserted
in ae Confession of the Churches in the Low Countries.

. Concerning Free-will, from the Formula Concordia.
01 That man has not the smallest degree of ability in spiritual
things, p. 15, 18, 219, 318, 579, 656, &e., Appendix, p. 141.
(>) That man by the fall of his first parents is become so totally
corrupt, that he is by nature blind with respect to spiritual
things which relate to conversion and salvation, and accounts
the Word of God as a foolish thing; and that he is and con-
tinues to be an enemy to God, until by the power of the Holy
Spirit, through preaching and hearing of the Word, he is of
mere grace, without any the least co-operation on his part, con-

verted, gifted with faith, regenerated, and renewed, p. 656, 657.

(°) That man is altogether corrupt and dead to what is good, so

that in the nature of man, since the fall, and before regeneration,

there is not so much as a spark of spiritual strength subsisting
or remaining, whereby he can prepare himselt for the grace of
God, or apprehend it when offered, or of and by himself’ be
capable of receiving it, or understand, believe, embrace, think,
will, begin, perfect, act, operate, co-operate in spiritual things,
or apply or accommodate himself to grace, or contribute any
thing towards his conversion, either in the whole, the half, or
the least part, p. 656, 658. (4) That man in spiritual and
Divine things, which regard salvation, is like the pillar of salt
into which Lot’s wife was turned, and like a stock or a stone
without life, which have neither the use of eyes, mouth, nor any
of the senses, p. 661, 662. (¢) That still man has a locomotive
power, by virtue whereof he can govern his outward members,
attend public worship, and hear the Word and the gospel ; but
that in his private thoughts he despises it as a foolish thing ;

and in this respect is worse than 2 stock, unless the Holy Spirit
is efficacious in him, p. 662, 671, 672, 673. (f) That still it is
aot with man in his conversion, as in the ‘forming of a stone
into a statue, or the stamping an impression upon wax, which
have neither knowledge, sense, nor will, p. 662, 681. (g) That
man in his conversion is a merely passive subject, and not an
active one, p. 662, 681. (8) That man in his conversion does
not at all co-ope1 rate with the Holy ie p. 219, 579, 583,

672, 676, Appendix, p. 143, 144. (h) That man since the fall
retains and possesses the faculty of knowing natural things, as
also free-will in some measure to choose natural and civil good,

p. 14, 218, 641, 664, Appendix, 142. (i) That the assertions of
certain fathers, and modern doctors, that God draws man, but

draws him in a manner consistent with his will, are not con-
181

15, 16 A BRIEF EXPOSITION OF THE

sonant with Holy Scripture, p. 582, 583. (*) That man, when
he is born again by the power of the Holy Spirit, co-operates,
though in much weakness, from the new powers and gifts,
which the Holy Spirit has begun to operate in him at his con-
version, not indeed forcibly, but spontaneously, p. 582, &e.,
673, 674, 675, Appendix, p. 144. (') That in the regenerate,
not only the gifts of God, but likewise Christ himself dwells by
faith, as in His temples, p. 695, 697, 698, Appendix, p. 130
(m) There is a wide difference between baptized persons and
yersons not baptized ; for it is the doctrine of Paul, that all who
have been baptized, have put on Christ,and are truly regenerate,
having thereby acquired a freedom of will, that is to say, being
again made free, as Christ testifies, whence they not only hear
the Word of God, but are likewise enabled, though in much
weakness, to assent and embrace it by faith, p. 675.

It is proper to observe, that the foregoing extracts are taken
from a book called Formula Concordia, which was composed

by persons attached to the Augsburg confession ; but that nev- _

ertheless the like doctrines concerning justification by faith
alone are maintained and taught by the members of the Re-
formed Church in England and Holland; wherefore the fol-
lowing treatise is intended for all ; see below, n. 17, 18.

A SEETOR

OF THE

DOCTRINALS OF THE NEW CHURCH.

16. WE now proceed to give a brief Exposition of the Doe-
trine of the New Church, which is signified by the New Jeru-
salem in the Apocalypse, chap. xxi. and xxii. This doctrine,
which is not only a doctrine of faith, but also of lite, will be
divided in the larger work into three parts.

Tue First Parr will treat: I. Of the Lord God the Saviour,
and of the Divine Trinity in Him, WL. Of the Sacred Scrip-

ture, and its Two Senses, the Natural and the Spiritual, and -

of its Sanetity thence derived. Il. Of Love to God and Love
towards our Neighbor, and of the Agreement of those Loves
with each other, IV. Of Haith, and its Conjunction with
those Two Loves. V. The Doctrine of Life from the Com
mandments of the Decalogue. VI. Of Reformation and Re
generation. VIL. Of Free-will, and Man’s Co-operation with
the Lord thereby. NIU. Of Baptism. IX. Of the Holy
Supper. X. Of Heaven and Hell. XI. OF Man’s Con-
Junction therewith, and of the State of Man’s Life after
i a to that Conjunction. XI. Of Eternal Life.

|

i

DOCTRINE OF THE NEW CHURCH. 16—18

Tue Srconp Parr will treat: I. Of the Consunmation of
the Age, or End of the present Church. IL. Of the Coming of
the Lord. Il. Of the Last Judgment. IV. Of the New
Church, which is the New Jerusalem.

Tue Turep Parr will point out the Disagreements between
the Tenets of the present Church, and those of the New Church.
But we will dwell a little upon these now, because it is believed
both by the clergy and laity, that the present church is in the
genuine light of the gospel and in the truths thereof, which
cannot possibly be disproved, overturned, or controverted, not
even by an angel from heaven: neither does the present church
see any otherwise, because it has withdrawn the understanding
from faith, and yet has confirmed its tenets by a kind of sight
beneath the understanding, for falses may there be confirmed to
such a degree, as to put on the appearance of truths ; and when
this is the case, they acquire a fallacious light, before which the
light of truth appears as darkness. For this reason we shall
here dwell a little upon this subject, mentioning the disagree-
ments, and illustrating them by brief remarks, that such as
have not their understandings closed by a blind faith, may see
them at first as in a kind of twilight, and afterwards as in
morning light, and at length, in the large work, asin the light
of day. The disagreements in general are as follows.

I

17. That the Churches, which by the Reformation separatew
themselves from the Roman Catholic Church, dissent in various
points of doctrine ; but that they all agree in the articles concern-
ing & Trinity of Persons in the Godhead, Original Sin from
Adam, Imputation of the Merit of Christ, and Sustiication by
Faith alone.

BRIEF ANALYSIS OF THE ABOVE PROPOSITION.

18. The churches which by the Reformation separated them-
selves from the Romish church, are composed of such as call
themselves Evangelical and Reformed, likewise Protestants,
or, from the names of their leaders, Lutherans and Calvinists,
-among which the church of England holds the middle place:
we shall say nothing here of the Greek church, which long ago
separated from the church of Rome. That the Protestant
ehurehes dissent in various things, particularly concerning the.
holy supper, baptism, election, and the person of Christ, is well
known to many; but that they all agree in the articles of a
trinity of persons in the Godhead, original sin, imputation of
_the merit of Christ, and justification by faith alone, is not unt
versally krown. The reason of this 1s, because few persons

‘apply themselves to inquire into the differences of sentiment
183

19—21 A BRIEF EXrOSITION OF THE

maintained by different churches, and consequently few under-
stand wherein they agree: it is on'y the clergy that study the
tenets of their church, while the laity rarely enter deeply into
them, and consequently are unacquainted with differences in
opinion. That nevertheless they agree in the four articles
above-mentioned, both in their general principles, and in man
of the particulars, will appear evident to any one who will be
at the pains to consult their books, or attend to their sermons.
This, however, it is necessary to make the reader acquainted
with, on account of what follows.

II.

19. That the Roman Catholics, before the Reformation, held
and taught exactly the same things as the Reformed did after
it, in respect to the four articles above-mentioned, namely, a
Trinity of Persons in the Godhead, Original Sin, the Imnputa-
tion of the Merit of Christ, and Justification by Faith therein,
only with this difference, that they conjoined that Kaith with
Charity or Good Works.

BRIEF ANALYSIS.

20. That there is such a conformity between the Roman
Catholics and the Protestants in these four articles, as hardly
to be any material difference, except that the former conjoin
faith and charity, while the latter divide between them, is
scarcely known to any one, and indeed is so generally unknown,
that the learned themselves will be ready to wonder at the
assertion. The reason of this ignorance is, because the Roman
Cathclies rarely approach God our Saviour, but instead of Him,
the Pope as His vicar, and likewise the saints ; hence they have
deeply buried in oblivion their tenets concerning the imputa-
tion of the merit of Christ, and justification by faith. That never-
theless such tenets are received and acknowledged by them,
evidently appears from the Decrees of the council of Trent,
quoted above, n. 8, 4, 5, 6, 7, 8, and confirmed by Pope Pius
IV., n. 2. If these be compared with the tenets extracted from
the Augsburg Confession, and from the Formula Concordie
thence derived, n. 9, 10, 11, 12, the difference between them
will be found to consist more in words than in substance. The
doctors of the church, by reading and comparing the above
passages together, may indeed see some conformity between
them, but still rather obscurely ; that these therefore, as well
as those who are less learned, and also the laity, may be fully
eatistied in this matter, the subject shall be more clearly illus-
trated in what follows. ;

Td.

21. That the leading Reformers, Luther, Melancthon, and

ae n, retained all the tenets concerning aTrinity of Persons im
84

|
|
|
|
|
|

4
he .

DOCTRINE OF THE NEW CHURCH. 22, 23
the odhead, Original Sin, Imputaticn of the Merits of Christ
and Justification by Faith, just as they were and had been
among the Loman Catholics ; but that they separated Charity
or Good Works from that faith, and declared that they were
not at the same time of a saving efficacy, with a view to be to-
tally severed from the Roman Catholics as to the very Essen-
tials of the Church, which are Fuith and Charity.

BRIEF ANALYSIS.

22. That the four articles above mentioned, as at present
taught in the reformed churches, were not new, and first
broached by those three leaders, but were handed down from
the time of the council of Nice, and taught by the writers
atter that period, and thus preserved in the Romish chureh, is
very plain from ecciesiastial history. The reason why the
Roman Catholics and the reformed agree in the article of a
trinity of persons in the Godhead, is, because they both ac-
knowledge the three creeds, tle Apostles’, the Nicene, and the
Athanasian, in which a trinity is tanght. That they agree in
the article of the imputation of the merit of Christ, is plain
from the extracts from the council of Trent, n. 3 to 8, compared
with those from the Formula Concordia, n. 10 to 15. Their
agreement in the article of justification, shall now be the sub-
ject of discussion.

23. The doctrine maintained by the council of Trent, con-
cerning justifying faith, is as follows: “It has always been the
uniform opinion of the Catholic church, that faith is the be-
ginning of man’s salvation, the foundation and root of all
justification, without which it is impossible to please God, and
attain to the fellowship of His children,” see above, n. 5 (4).
Also, “ That faith comes by hearing the Word of God,” n. 4
(¢). Moreover that that Romish council conjoined faith and
charity, or faith and good works, may clearly be seen from the
quotations above, n. 4, 5, 7, 8. But that the reformed churches,
from their leaders, have separated them, declaring salvation to
consist in faith, and not at the same time in charity or works,
to the intent that they might be totally severed from the Roman
Catholics, as to the very essentials of the church, which are
faith and charity, I have frequently heard from the above-
mentioned leaders themselves. As also, that they established
such separation by the following considerations, namely, that
no one can do any good thing available to salvation of himself,
nor can fulfil the law ; and moreover, [that good works should
be excluded] lest thereby any merit in man should enter into
faith. That from these principles, and with this view, they ex-
eluded the good works of charity and faith, and thereby also
from salvation, is plain from the quotations from the Formula
Goncordiz above, n. 12; among which are these: “ baer Ra

Sv

94-26 A BRIEF EXPOSITION OF THE

does not justify, as being formed by charity, as the Papists
allege, n. 12 (6): that the position, that good works are neces
sary to salvation, ought to be rejected upon many accounts,
and among others, because they are accepted by the Papists to
support a bad cause, n. 12 (4): that the decree of the council of
Trent that good works preserve and retain salvation and faith,
is deservedly to be rejected,” n. 12 ("): not to mention other
passages to the same purport. That still, however, the Retormed
conjoin faith and charity into one essential of salvation, and
only differ trom the Roman Catholics respecting the quality of
works, will be shown in the following article.

IV.

24. That nevertheless the leading Reformers adjoined good
works, and even conjoined them, to their faith, but in man as a
passive subject : whereas the Roman Catholics conjoin them im
man as an active subject ; and that notwithstanding there 28
actually a conformity between the one and the other as to faith,
works, and merits.

BRIEF ANALYSIS.

25. That the leading Reformers, although they separated
faith and charity, did still adjoin and even conjoin them, but
would not admit of their being united into one, so as to be
both together necessary to salvation, is evident from their books,
sermons, and declarations ; for after they have separated them,
they conjoin them, and even express this conjunction in clear
terms, and not in such as adinit of two senses; as for instance
in the following. That faith after justification is never alone,
but is always accompanied by charity or good works, and if
not, that such faith is not a living but a dead faith, see above,
n. 18 (°) (P) (4) (7) (¥) (bY): nay, that good works necessarily
follow faith, n. 13 (*) (y) (4): and that the regenerate person,
by new powers and gifts, co-operates with the Holy Spirit, n.
13 (a2). That the Roman Catholics teach exactly the same doe-
trines, is plain from the passages collected trom the council ot
Trent, n. 4, 5, 6, 7.8.

26. That the Reformers profess nearly the same things with
the Roman Catholics concerning the merits of works, is evident
trom the following quotations trom the Formula Concordia.
That good works are rewarded by virtue of the promise and by
grace, and that from thence they merit rewards both temporal
and spiritual, n. 14 (‘) (Kk) (!) (®): and that God crowns His
own gifts with a reward, n. 14 (*) ("). The like is asserted in
the council of Trent, namely, That God of His grace makes
His own gifts to be merits, n. 5 (f): and moreover, that sal-
eS not of works, but of promise and grace, because it

86

DOCTRINE OF THE NEW CHURCH. 27—29

1s God who operates them by His Holy Spirit, n. 5 (¢) (f) (8)
(F) () (9).

27. From comparing the one and the other, it appears at
the first view, as though there wasan entire conformity between
them ; but lest this should be the case, the reformers distin-
guished between the works of the law proceeding from man’s
purpose and will, and works of the Spirit proceeding from faith
as from a free and spontaneous source, which latter they de-
nominated the fruits of faith, as may be seen above, n. 11 (4)
(), and n. 138 (#) (‘) (), and n. 15 (*). Hence, on an accurate
examination and comparison, there does not appear to be any
difference in the works themselves, but only in the quality of
them, namely, that the latter sort proceed from man as from
a passive subject, but the former gs from an active subject ;
consequently they are spontaneous when they proceed trom
man’s understanding, and not at the same time from his will.
This is said, because man, while he does good works, cannot
but be conscious that he is doing them, and consciousness is
from the understanding. Nevertheless, as the Reformed like-
wise preach up the exercise of repentance, and wrestlings with
the flesh, n. 13 (4) (¢) (£) (8) (*) (&), and these cannot be done
by man but from his purpose and will, and thus by him as from
himself, it follows, that there is still an actual conformity.

28. As regards free-will in conversion, or in the act of justi-
fication, it appears as if their sentiments were entirely opposite
to each other; but that they still accord together, may be seen,
if we duly consider and compare the passages transcribed from
the council of Trent, n. 6 (#) (®), with those from the Formula
Concordi@, n. 15 (™) ; for in Christian countries all are baptized,
and from thence are in a state of free-will, so as to be enabled
not only to hear the Word of God, but likewise to assent to the
same, and embrace it by faith; consequently no one in the
Christian world is like a stock.

29. Hence then appears the truth of what is asserted in n.
19 and n. 21, namely, that the Reformers derived their opinions
concerning a trinity of persons in the Godhead, original sin, the
imputation of the merit of Christ, and justification by faith,
from the Roman Catholics. These things have been advanced,
in order to point out the origin of their tenets, especially the
origin of the separation of faith from good works, or the doctrine
of faith alone, and to show that it was with no other view than
to be severed from the Roman Catholics, and that, after all,
their disagreement is more in words than in reality. From the
passages above adduced, it very evidently appears upon what
foundation the faith of the Reformed churches has been erected
and from what inspiration it took its rise.

187

80—32 A BRIEF EXPOSITION OF THE

N

30. That the whole system of Theology in the Christian
world, at this day, is founded on an idea of Three Gods,
arising from the Doctrine of a Trinity of Persons.

BRIEF ANALYSIS.

31. We will first say something concerning the origin or
source from whence the idea of a trinity of persons in the God-
head, and thereby of three Gods, proceeded. There are three
Creeds, entitled the Apostles’, the Nicene, and the Athanasian,
which specifically a assert a trinity : the Apostles’ and the Nicene
assert simply a trinity, but the Athanasian a trinity of persons.
These three Creeds are to be met with in many of our Psalters,
the Apostles’ Creed next the Psalm which is sung, the Nicene
atter the Decalogue, and the Athanasian apart by ‘itself* The
Apostles’ Creed was written after the times of ‘the Apostles ;
the Nicene Creed at the Council of Nice, a city of Bithynia,
whereunto all the bishops in Asia, Africa, and Enrope, were
summoned by the Emperor Constantine, in the year 5185 but
the Athanasian Creed was composed since that council by one
or more persons, W ith an intent utterly to overthrow the Arians,
and was afterwards received by the churches as ccumenical.
In the two former creeds the confession of a trinity was evident,
but from the third or Athanasian Creed the profession of a
trinity of persons was spread abroad: that hence arose the
ces of three Gods, shall now be shown.
That there is a Divine Trinity, is manifest from the
Lord s words in Matthew : “ Jesus said, go make disciples of alt
nations, baptizing them in the name of the Hather, of the Son,
and of the Holy Spirit,? chap. xxviii. 19; and from these words
in the same Ev: angelist : “When Jesus was baptized, lo, the
heavens were opened unto Him, and He saw the Holy Sprret
descending like a dove, and coming upon Him, and lo, a voice
trom heaven, thisis My beloved Son, in whom I am we Il plea sed,”
chap. ui. 16,17. The reason why the Lord sent His disciples
to baptize in the name of the Father, Son and Holy Spirit,
was, because in Him then glorified there was a Divine Trinity ;
for in the preceding verse 18, He says, All power os given unto
Me in heaven and in earth ;” and in the 20th verse following,
Lo, Lam with 4owall the days,even unto the consummation of the
age ” thus He spoke of Himself alone, and not of three. And
in John: Lhe Loly Spirit was not yet, because Jesus was not
eg glorified,” chap vii. 39. The former words He uttered after
is glorification, and His glorification was His complete unition
with Lis Father, Who was the Essential Divine [Principle] in

* This relates to the Protestant churches on the contineut.— Editor.

188

DOCTRINE OF THE NEW CHURCH. 338—35

Him from conception; and the Holy Spirit was the Divine
[Principle] proceeding trom Ilim after His glorification ; John
EK. 22,

33. The reason why the idea of three Gods has principally
arisen from the Athanasian Creed, where a trinity of persons
is taught, is, because the word person begets such an idea,
which is further implanted in the mind by the following words
in the same Creed: There is one person of the Futher, another
of the Son, and another of the Holy Ghost ;” and atterwards :
“The Father is God and Lord, the Son is God and Lord, and
the Holy Ghostis God and Lord,” but more especially by these:
“ For like as we are compelled by the Christian verity to acknow-
ledge every person by Himself to be God and Lord, so are we
JSorbidden by the Catholic religion to say there be three Gods or
three Lords ;” the result of which words is this, that by the
Christian verity we are bound to confess and acknowledge three
Gods and three Lords, but by the Catholic religion we are not
allowed to say, or to make mention of three Gods and Lords ;
consequently we may have an idea of three Gods and Lords,
but are not to make confession thereof with our mouth. Never-
theless, that the doctrine of the trinity in the Athanasian Creed
is agreeable to truth, if only instead of a trinity of persons be
there substituted a trinity of person, which trinity is in God
the Saviour Jesus Christ, may be seen in the Docrrtne or THE
New JervsALEM CONCERNING THE Lorp, published at Amster-
dam, in the year 1763, n. 55 to 61.

34. It is to be observed, that in the Apostles’ Creed it is
said, “J believe in God the Father, in Jesus Christ, and in the
Holy Ghost ;” in the Nicene Creed, “TZ believe in one God, the
Father, in one Lord Jesus Christ, and in the Holy Ghost,” thus
only in one God; but in the Athanasian Creed it is, ‘* Zn God
the Father, God the Son, and God the Holy Ghost,’ thus in
three Gods. But whereas the authors and favorers of this
creed clearly saw that an idea of three Gods would unavoidably
result from the expressions therein used, therefore, in order to
remedy this, they asserted that one substance or essence belongs
to the three; but still there arises from thence no other idea,
than that there are tliree Gods unanimous and agreeing to-
gether: for when it is said of the three that their substance or
essence is one and indivisible, it does not remove the idea of
three, but confounds it, because the expression is a metaphysical
one, and the science of metaphysics, with all its ingenuity,
cannot of three persons, each whereof is God, make one ; it may
indeed make of them one in the confession of the mouth, but
never in the idea of the mind.

35. That the whole system of Christian theology at this
day is founded on an idea of three Gods, is evident from the
doctrine of justification, which is the head of the doctrinals of

189

36, 37 A BRIEF EXPOSITION OF THE

the Christian church, both among Roman Catholizs and Pro-
testants. That doctrine sets forth that God the Father sent
Tis Son to redeem and save mankind, and gives the Holy Spirit
to operate the same: every man who hears, reads, or repeats
this, cannot but in his thought, that is, in his idea, divide God
into three, and suppose that one God sent another, and operates
by a third. That the same thought of a Divine Trinity dis-
tinguished into three persons, each whereof is God, is continued
throughout the rest of the doctrinals of the present church, as
from a head into its body, will be demonstrated in its proper
place. In the mean time consult what has been premised con-
cerning justification, consult the system of theology in general
and in particular, and at the same time consult yourself, while
listening to sermons at church, or while praying at home,
whether you have any other perception and thought thence
resulting than of three Gods; and especially while you are
praying or singing first to one, and then to the other two sepa
rately, as is the common practice. Hence is established the
truth of the proposition, that the whole system of theology in
the Christian world at this day, is founded on an idea of three
Gods.

36. That a trinity of Gods is contrary to Holy Scripture, is °
well known, for it is written, “Am not L Jehovah, and there is no
God else beside me, ajustGod and a Saviour, there is none beside
Me,” Isa. xlv. 21, 22. “I Jehovah am thy God, and thou shalt
acknowledge no God beside Me, and there is no Saviour beside
Me,” Hos. xiii. 4. “ Thus said Jehovah the King of Israel and
the Redeemer thereof, Jehovah Zebaoth, [ am the First and the
Last, and beside Me there is no God,” Isa. xliv. 6. “Jehovah
Lebuoth is His name, and thy Redeemer the Holy One of Israel,
the God of the whole earth shall He be called,” Isa. liv. 5. “In
that day Jehovah shall be King over the whole earth; in that day
there shall be one Jehovah, and His name One,” Zech. xiv. 9
Beside many more passages elsewhere.

37. That a trinity of Gods is contrary to enlightened reason,
may appear from many considerations. What man of sound
reason can bear to hear that three Gods created the world ; or
that creation and preservation, redemption and salvation, to-
gether with reformation and regeneration, are the work of three
Gods, and not of one God? And on the other hand, what man
of sound reason is not willing to hear that the same God who
is our Creator, is also our Redeemer, Regenerator and Saviour ?
As the latter sentiment, and not the former, accords with rea-
son, there is therefore no nation upon the face of the whole
earth, possessed of religion and sound reason, but what acknow-
lec ges one God. That the Mahometans, and certain nations in
Asia and Africa, abhor Christianity, because they believe it
a the worshp of three Gods, is well known; and the

U

DOCTRINE OF THE NEW CHURCH. 38—40

only answer of the Christians tc the charge, is, that the three
possess one essence, and thus are one God. I can atftirm, that
trom the reason which has been given me, I can clearly see,
that neither the world, nor the angelic heaven, nor the church,
nor anything therein, could have existed, or can still subsist,
but from one God.

38. Here I will add a quotation from the Confession of the
Dutch Churches received at the Synod of Dort, which is this:
‘T believe in one God, who is one essence, in which are three
Persom, truly and really distinct, in communicable properties
trom eternity, namely, the Father, the Son, and the Holy Spirit;
the Father is of all things, both visible and invisible, the cause,
origin, and beginning ; the Son is the Word, w isdom, and image
of the Father ; the Holy Spirit is the eternal virtue and power
proceeding from the Father and theSon. However it must be
allowed, that this doctrine tar exceeds the comprehension of the
human mind ; ; we must therefore wait till we come te heaven
for a perfect knowledge thereof.”

Vis

39. That the Tenets of the aforesaid Theology appear to be
erroneous, after the idea of a Trinity of Persons, and the conse-
quent idea of Three Gods has been rejected, and the idea of One
God, in whom is a Divine Trinity, received in its stead.

BRIEF ANALYSIS.

40. The reason why the tenets of the present church, which
are founded upon the idea of three Gods, derived from the
doctrine of a trinity of persons literally understood, appear erro-
neous, after the idea of one God, in whom is a Divine Trinity,
has been received in its stead, is, because, till this truth is re-
ceived, we cannot see what is erroneous. The case herein is
like a person, who in the night time, by the light of some stars
only, sees various objects, especially i images, and believes them
to be living men; or like one, who in the twilight before sun-
rise, as he lies in his bed, fancies he sees goblins in the air, and
believes them to be angels ; or like a person, who sees many
things in the delusive light of fantasy, and believes them to
be real ; such things, it is well known, do not appear according
to their true qualities, until the person comes to enjoy the light
of the day, or, in other words, until his underst: anding is broad
awake. The case is the same with the ee things of the
church, which have been erroneously and fal sely per ceived, and
even confirmed, when genuine tr uths present themselves in
their own light, which is the light of heaves. Who is there
that cannot understand, that all tenets founded on the idea of
three Gods, must be interiorly erroneous anc false? I say in-

191

40—42 A BRIEF EXPOSITION OF THE

teriorly, because the idea of God enters into every thing belong-
ing tothe church, religion, and worship; and theological matters
have their residence above all others in the human mind, and
among these the idea of God is the principal or supreme ;
wherefore if this be false, all beneath it, in consequence of the
principle from whence they flow, must likewise be false or falsi-
tied : tor that which is supreme, being also the inmost, con-
stitutes the very essence of all that is derived from it ; and the
essence, like a soul, forms them into a body, after its own image ;
and when in its descent it lights upon truths, it even infects
them with its own blemish and error. The idea of three Gods
in theology may be compared to a disorder seated in the heart
or lungs, in which the patient fancies himself to be in health,
because his physician, not knowing his disease, persuades him
that he is so; but if the physician knows it, and still persuades
the patient that he is in health, he may justly be charged with
deep malignity.

Bal bs

41. That then true saving Faith, which is a Faith in One
God, united with Good Works, is acknowledged and received.

BRIEF ANALYSIS.

42. The reason why this faith, which is a faith in one God,
is acknowledged and received as truly saving, when the former
faith, which is a faith in three Gods, is rejected, is, because till
this is the case it cannot be seen in its proper form: for the
faith of the present day is set forth as the only saving faith,
because it is a faith in one God, and a faith in a Saviour ; but it
must be observed, that this faith has two faces, the one internal,
and the other external; its internal face is formed from the
perception of three Gods (for who perceives or thinks any other-
wise? Let every one examine himself); whereas its external
face is formed from the confession of one God (for who confesses
or speaks otherwise? Let every one examine himself). These
two faces are altogether discordant with each other; so that the
external is not acknowledged by the internal, nor is the internal
known by the external. From this disagreement, and the
vanishing of the one out of sight of the other, a confused idea
of things pertaining to salvation has been conceived and brought
forth in the church. It is otherwise, when the internal and ex-
ternal faces accord together, and mutually regard and acknow-
ledge each other as one; that this is the case, when one God,
in whom isa Divine Trinity, is not only perceived by the mind,
but likewise acknowledged by the mouth, is self-evident. That
the tenet of the Father’s being alienated from mankind, is then
abolished, together with that of His reconciliation, and that

192

DOCTRINE OF THE NEW CHURCH. 43, 44

quite another doctrine takes place concerning imputation, re-
mission of sins, regeneration, and salvation thence derived, will
clearly be seen in the work itself, in the light of reason illus-
trated by Divine Truths from the Sacred Scripture. This faith
is called a faith united with good works, because without this
union it is impossible to have faith in one God.

ViITE

43. And that this Fat is in God the Saviour Jesus Christ,
which in its simple Form is as follows :—I. That there is One
Godin Whomis a Divine Trinity, and that he is the Lord Jesus
Christ. Il. That saving Faith ts to believe in Him. VWI. That
Evils ought to be shunned. because they are of the Devil, and from
the Devil. IV. That Good Works ought to be done, because
they are of God,and from God. YV. And that they ought to
be done by man as of himself, but with a belief that they are
from the Lord, operating in him and by him.

BRIEF ANALYSIS.

44. This is the faith of the New Church in its simple form,
which will appear more fully in the Appendix, and still more at
large in the first part of the work itself, where I shall treat of
the Lord God the Saviour, and of the trinity in Him ; of love to
God, and love towards our neighbor ; of faith, and its conjune-
tion with those two loves; also in the other parts, which will
follow in their proper order. But it is necessary that this pre-
liminary concerning the above-mentioned faith should here be
briefly illustrated. The jirst position, namely, That there is
one God, in whom there is a Divine Trinity, and that He is
the Lord Jesus Christ, is summarily illustrated in the following
manner. It is a certain and established truth, that God is one,
that His essence is indivisible, and that there is a trinity ; since
therefore God is one, and His essence is indivisible, it follows,
that God is one person, and that a trinity is in that person.
That this is the Lord Jesus Christ, appears from hence, that
He was conceived of Godthe Father, Luke i. 34, 35; and that
thus as to His soul and essential life He is God ; and therefore,
as He Himself said, that the Father and He are one, John x.
80; that He is in the Father, and the Father in Him, John xiv.
10, 11; that he who seeth Him and knoweth Him, seeth and
knoweth the Father, John xiv. 7, 9; that no one seeth and
knoweth the Father, but He who is in the bosom of the Father,
John i. 18; that all things belonging to the Father are His,
John iii. 35: chap. xvi. 15; that He is the Way, the Truth,
and the Life, and that no one cometh unto the Father but by
Him, John xiv. 6; consequently from Him, because He is in

fF te | 193

44—46 A BRIEF EXPOSITION OF THE

Him, and thus is He Himself; and according to Paul, that m
Him dwells all the fulness of the Godhead bodily, Coloss. ii. 9 ;
and according to Isaiah, “ Unto us a Child is born, unto us a
Son is given, whose name is God, Father of Eternity,” ix. 5;
and again, that He hath power over all flesh, Jolin xvii. 2; and
that He hath all power in heaven and earth, Matt. xxviii. 18:
. whence it follows, that He is the God of heaven and earth.
The second position, namely, That saving faith is to believe in
Him, is illustrated thus: ‘ Jesus said, He that believeth in Me,
shall not die eternally, but shall live,” John xi. 25, 26; “ This
is the will of the Father, that every one who believeth in the
Son may have eternal life,” John vi. 40; ‘*God so loved the
world, that He gave His only begotten Son, that whosoever
believeth in Him, should not perish, but have everlasting life,”
John iii. 15, 16; ‘* He that believeth in the Son, hath everlast-
ing life, but he that believeth not the Son, shall not see life,
but the wrath of God abideth on him,” John iii. 86. Zhe three
remaining propositions, namely, That evils ought to be shunned,
because they are of the devil and from the devil ; and that good
works ought to be done, because they are of God and trom
God; but that man ought to believe that they are from the
Lord, operating in him and by him, have no need of illustration
and proof, for the whole Sacred Scripture, from beginning to
end, proves them, and, in short, teaches nothing else but to
shun evils, and do good, and to believe in the Lord. Besides,
without these three there cannot be any religion, for all religion
relates to lite; and life consists in shunning evils and in doing
good, which cannot be done by man except as of himself;
wherefore if these three are removed from the church, the Sa-
cred Scripture, together with religion, is likewise removed at
the same time: in which case the church is no longer a church.
For a further account of the faith of the New Church, in its
universal and particular form, see below, n. 116, 117; all which
will be demons‘rated in the work itself.

1d.

45. That the Faith of the present day has separated neveyeon
Srom the Church, since Religion consists in the Acknowledg-
ment of one God, and in the Worship of Lim, from Faith
grounded in Charity.

BRIEF ANALYSIS.

46. What nation is there upon the face of the earth, pos-
sessed of religion and sound reason, that does not know and
believe, that there is one God, and that to do evils is contrary
to Him, and that to do good is well-pleasing to Him, and that
man must do this from his soul, from his heart, and from hig
strength, although it is by influx from God; and that herein

194

DOCTRINE OF THE NEW CHURCH. 46

consists religio:.? Who therefore does not see, that to confess
three persons in the Godhead, and to assert that in good works
there is nothing of salvation, is to separate religion from the
church? Yet soit is asserted in these words: “ That faith
justifies without good works,” n. 12 (2) (6); “that works are
not necessary to salvation, nor to faith, because salvation and
faith are neither preserved nor retained by good works,” n. 12
()(") (™) @) 3 consequently, that there is ne bond of conjune-
tion between faith and good works. It is indeed said after-
wards, ‘that good works nevertheless follow faith, as fruit is
produced from a tree,” n. 13, (!) (), but then, let us ask, who
does them, nay, who thinks of them, or who is spontaneously
led to perform them, while he knows or believes that they
do not at all contribute to salvation, and also, that no one can
do any good thing towards salvation of himself, and soon? If
it be alleged that the leaders of the church have still conjoined
faith with good works, it may be said in reply, that this con-
junction, when closely inspected, is not conjunction, but mere
adjunction, and this only like a superfluous appendage, that
neither coheres nor adheres in any other manner than as a dark
background to a portrait, which serves to set off the figure
represented, and give it more the appearance of life. It may be
said further, that inasmuch as religion has relation to life, and
this consists in good works according to the truths of faith, it
is evident that real religion is the portrait or figure represented
itself, and not the mere shady appendage ; yea, that when good
works are regarded as such an appendage, they must be reputed
by many as of no more account than the tail of a horse, which,
as contributing nothing to the horse’s strength, may be cut off
at pleasure. Who can rationally conclude otherwise, while he
understands such expressions as these according to their obvious
meaning ; “ That it is a folly to imagine that the works of the
second table of the decalogue justify in the sight of God.” n.
12 (4) ; and these ; “That if any one believes he shall therefore
obtain salvation, because he hath charity, he brings a reproach
upru Christ,” n. 12 (e); as also these: “That good works are
utterly to be excluded, in treating of justification and eternal
life,” n. 12 (f); with more to the same purpose? Who, there-
fore, when he reads afterwards, that good works necessarily
follow faith, and that if they do not follow, the faith is a false
and not a true faith, n. 13 (P) (4) (¥), with more to the same
purpose, attends to it? or if he attends to it, understands
whether such good works are attended with any perception or
consciousness # yet good which proceeds from man without his
having a perception or consciousness of it, has no more life in
it than if it came from a statue. But if we inquire more deeply
into the rise of this doctrine, it will appear as though the
leading Reformers first laid down faith alone as their rule, in
195

48—50 A BRIEF EXPOSITION OF ‘THE

order that they might be severed from the Roman Cathuvlies,
as mentioned above, n. 21, 22, 23; and that afterwards they
adjoined thereto the works of charity, that their system might
not appear to contradict the Sacred Scriptures, but have the
semblance of religion, and thus be salved over.

X.

47. That the Faith of the present Church cannot be conjoin
ed with Charity, and produce any Fruits, which are Good

Works.

BRIEF ANALYSIS.

48. Before we proceed to the proof of this proposition, we
shall first explain the origin and nature of charity, and the
origin and nature of faith, and thus the origin and nature of
good works, which are called fruits. Faith is truth, wherefore
the doctrine of faith is the doctrine of truth; and the doctrine
of truth has its seat in the understanding, and thence in the
thought, and from the thought descends into the speech ;
wherefore it teaches what we are to will, and what we are to do,
thus that evils, and what evils, are to be shunned, and that
good works, and what good works, are to be done. When
man from such a principle does good, then good conjoins itself
with truth, because the will is conjoined with the understanding,
tur good appertains to the will, and truth to the understanding ;
from this conjunction arises the affection of good, which in its
essence is charity, and the affection of truth, which in its essence
is faith, and these two united together constitute a marriage;
from which marriage good works are produced, as fruits from a
tree ; and hence they become the fruits of good, and the fruits
of truth ; the latter are signified in the Word by grapes, but
the former by olives.

49. From this generation of good works, it is evident, that
faith alone cannot possibly produce or beget any works, that
deserve the name of fruits, any more than a woman can of
herself produce any offspring without the concurrence of a man;
wherefore the fruits of faith is a vain expression, and a word
without meaning. Besides, throughout the whole world, nothing
ever was or can be produced, but from a marriage of two, one
whereof has relation to good, and the other to truth, or, in the
Opposite sense, one to evil, and the other to what is false ; con-
sequently no works can be conceived, much less brought into
existence, but from such marriage, good works from the mar-
riage of good and truth, and evil works from the marriage of
evil and the false. '

50. The reason why charity cannot be conjoined with the
faith of the present church, and consequently why good works
ae ao from ary marriage union between them is,

DOCTRINE OF THE NEW CHURCH. 50—52

because imputation supplies every thing, remits guilt, justi-
fies, regenerates, sanctifies, imparts the life of heaven and
thus salvation, and all this freely, without any works of man:
in this case, what is charity, which ought to be united with
faith, but something vain and superfluous, and a mere addition
and supplement to imputation and justification, to which never-
theless it adds no weight or value? Besides, a faith founded on
the idea of three Gods is erroneous, as has been shown above,
un. 39, 40 ; and with an erroneous faith, charity, that in itself is
charity, cannot be conjoined. There are two reasons given for
believing that there is no bond of union between that faith and
charity ; the one is, because they make their faith to be of a
spiritual quality, but charity merely natural and moral, imagin-
ing that there can be no conjunction between what is spiritual
and what is natural ; the other reason is, lest any thing of man,
and so any thing of merit, should gain admission into their
faith, which they suppose to be alone of a saving nature. Fur-
thermore, between charity and that faith there is no conjunc-
tion, but there is with the new faith, which may be seen below,

m016;-11 7.
BG

51. That from the Faith of thepresent Church there results
a Worship of the Mouth and not of the Life, whereas the Wor-
ship of the Mouth is accepted by the Lord, in proportion as it
proceeds from the Worship of the Life.

BRIEF ANALYSIS.

52. This is testified by experience. How few are there at
this day, who form their lives after the precepts of the deca-
logue, and other precepts of the Lord, from a religious princi-
ple? And how few are there at this day, who desire to look
their own evils in the face, and to perform actual repentance,
and thus enter upon the worship of the life? or who, among
those that make pretensions to piety, perform any other re-
pentance than that of the mouth, which consists in words only,
confessing themselves to be sinners, and praying, according to
the doctrine of the church, that God the Father, for the sake
of His Son, who suffered upon the cross for their sins, took
away their damnation, and atoned for them with His blood,
would mercifully forgive their transgressions, that so they might
be presented without spot or blemish before His judgment-seat 4
Whio does not see, that this worship is that of the lungs only,
and not of the heart, consequently that it is external worship,
and not internal? for it is a prayer for the remission of sins,
when yet man is not conscious of a single sin that he has ; and
if he did know of any, he would cover it over with favor and
indulgence, or with a faith that is to purify and a

§2—54 A BRIEF EXPOSITIIN OF THE

without any works of his But this conduct may be compared
to that of a servant, who should go to his master with his face
and clothes bedaubed with soot and filth, and say, Sir, wash
me. Would not his master in such case naturally say to him,
Thou foolish servant, what is it thou sayest ? See! there is water,
soap, and a towel, hast thou not hands of thine own, and strength
to use them? wash thyself. Thus also the Lord God will say,
The means of purification are provided by Me, and from Me
also thou hast will and power, wherefore use these My gitts and
talents, as thy own, and thou shalt be purified. Take another
example by way of illustration. Suppose you should pray a
thousand times at home and at church, that God the Father,
for the sake of His Son, would preserve you from the devil, and
should not at the same time, from that freedom of will in
which youare perpetually kept by the Lord, keep yourself from
evil, and so from the devil ; you could not in this ease be pre-
served even by legions of angels sent from the Lord; for the
Lord cannot act contrary to His own Divine order, which is,
that man should examine himself, discover his evils, resist them,
and this as of himself, yet from the Lord. This does not
indeed at this day appear to be the gospel, nevertheless it is the
gospel, for the gospel is salvation by the Lord. The reason why
the worship of the mouth is accepted by the Lord according to
the worship of the life, is, because the speech of man before
God, and before the angels, has its sound from the affection of
his love and faith, and these two are in man according to his
life ; wherefore, reader, if the love of God and faith in Him
are in your life, the sound of your voice will be like that of a
dove ; but if self-love and self-confidence are in your life, the
sound of your voice will be like that of an owl, howsoever you
may endeavor to imitate the dove. The spiritual principle,
which is within the sound, is the cause of this.

XII.

53. That the doctrine of the present Church is interwoven
with many Paradoxes, which are to be embraced by Faith ; and
that therefore its tenets gain admission into the Memory only,
and not into any part of the Understanding above the Memory,
but merely into confirmatory augmentations below it.

BRIEF ANALYSIS.

54. The rulers of the church insist, that the understanding
is to be kept under obedience to faith, nay that faith, properly
speaking, is a faith in what is unknown, which is blind, and
only a faith of the night. This is their first paradox ; for faith
is of truth, and truth is of faith; and truth, before it can

become an object of faith, must be seen in its own light and
198

DOCTRINE OF THE NEW CHURCH. 54—56

understood ; otherwise what is false may be believed as true.
The paradoxes flowing from such a faith are many; as, that
God the Father begat a Son from eternity, and that the Holy
Spirit proceeds from both, and that each of these three is a
person by Himself, and a God ; that the Lord, both as to His
soul and body, was from the mother; that the above three
persons, consequently three Gods, created the universe; and
that one of them descended, and assumed human nature, to
reconcile the Father, and thus to save mankind; and that they
who by grace obtain faith, and believe these paradoxes, are
saved by the imputation, application, and translation of His
righteousness to themselves ; and that man, at his first recep-
tion of that faith, is like a statue, a stock, or a stone, and that
faith comes by the mere hearing of the Word; that faith alone
without the works of the law, or entirely independent of charity,
is saving ; and that it produces the remission of sins without
any previous repentance ; and that, merely by virtue of such
remission of sins, the impenitent are justified, regenerated,
and sanctified ; and that afterwards charity, good works, and
repentance, spontaneously follow. Besides many other para-
doxes of alike nature, which, like offspring from an illegitimate
bed, have all issued from the doctrine founded on the idea of
three Gods.

55. What wise man does not see, that such paradoxes enter
only into the memory, and not into the understanding above
the memory, although they may be contirmed by reasonings
from appearances and fallacies below it ? for the human under-
standing is capable of seeing by two kinds of light, one of
which is from heaven, and the other from the world ; the light
trom heaven, which is spiritual, flows into the human mind
above the memory, but the light from the world, which is na-
tural, below it. That man, from this latter light, can establish
whatever he pleases, and falses equally as well as truths, and
that after confirmation he sees falses altogether as truths, has
been shown ina memorable relation inserted in the work lately
published concerning ConsvaraL Love, n. 233.

56. To what has been said shali be added the following
arcanum from heaven. All these paradoxes, according to their
confirmations, abide in the minds of men, bound together as
into one bundle, or wound up together as into one ball, and
enter at the same time into every individual proposition that is
stated from the doctrine of the church; so that when either
faith, charity, or repentance, and still more when imputation
or Justification is mentioned, they all enterand are included in
each particular. Man himself indeed does not perceive any
such accumulation, or bundling together of the paradoxes in
every individual proposition from the doctrine of the church, or
on every mention of the above expressions ; but the angels that

199

57—d9 A BRIEF EXPOSITION OF THE

are with man perceive it, and they call it matva, that is, con-
fusion and darkness.

57. Iam well aware, that very many at this day, tinctured
with the paradoxes of this faith, will be ready to say, how can
theological truths be perceived by the understanding? are they
not spiritual, and above its comprehension? Explain therefore,
if thou canst, the mystery of redemption and justification,
that reason may view it, and acquiesce therein. This mystery
then shall be opened in the following manner. Who does not
know that God is one, and that besides Him there is no other,
and that God is essential love and essential wisdom, or that He
is essential good and essential truth; and that the self-same
God, as to Divine Truth, which is the Word, descended and
assumed humanity to remove the hells, and consequently dam-
nation, from man, which he effected by combats with, and
victories over the devil, that is, over all the hells, which at
that time infested and spiritually slew every man coming into
the world; and that afterwards He glorified His humanity, by
uniting init Divine Truth with Divine Good, and thus returned
to the Father from whom He came forth? When these things
are perceived, then the following passage in John may be
understood : “ The Word was with God, and God was the Word,
and the Word became flesh,” chap. i. 1, 14. And also the fol-
lowing in the same Evangelist: “J went forth from the Lather,
and came into the world ; again I leave the world and go tothe
Father,’ chap. xvi. 28. Hence also it is evident, that unless
the Lord had come into the world, no person could have been
saved, and that they are saved who believe in Him, and lead a
good life. This view of faith presents itself as clear as the day
to those who are enlightened by the Word, and is the frontis-
piece of the faith of the New Church. See the Farra or tur
New Heaven anp or tHE New Cuurcn IN Its UNIVERSAL AND
IN ITS PARTICULAR FORM, below, at n. 116, 117.

B68 Ue

58. That the Tenets of the present Church cannot be learnt
and retaies without great difficulty, nor can they be preached
or taught without using great care and caution to conceal
their nakedness, because sound reason neither discerns nor re:
cetves them.

BRIEF ANALYSIS.

59. That the understanding is to be kept under obedience
to faith, is set as a motto before the tenets of the present
church, to denote that their interiors are mysteries, or arcana,
of too transcendent a nature to enter into the upper region of
the understanding, and be there perceived, see above, n. 54.
anes ee of the church, who affect to excel in wisdom,

20

DOCTRINE OF THE NEW CHURCH. 59

and wish to be looked upon as oracles in spnitual things,
imbibe and swallow down in the schools, such things especially
as surpass the comprehension of others, which they do with
avidity, but nevertheless with difficulty. And because they are
thence accounted wise, and they who have distinguished and
enriched themselves from such hidden stores are honored with
doctors’ hats and episcopal robes, they revolve in their thoughts,
and teach from their pulpits, scarce any thing else but inysteries
concerning justification by faith alone, and good works as her
humble attendants. And trom their great erudition concerning
both faith and good works, they in a wonderful manner some-
times separate and sometimes conjoin them ; comparatively as
if they held faith by itself in one hand, and the works of charity
in the other, and at one time extend their arms and so separate
them, and at another time bring their hands together and so
conjoin them. But this shall be illustrated by examples. They
teach, that good works are not necessary to salvation, because
if done by man they are meritorious; at the same time they
also teach, that good works necessarily follow faith, and that
both together make one in the article of salvation. They teach
that faith without good works, as being alive, justifies ; and at
the same time, that faith without good works, as being dead,
does not justify. They teach, that faith is neither preserved nor
retained by good works; and at the same time, that good works
proceed from faith, as fruit from a tree, light from the sun, and
heat from fire. They teach, that good works being adjoined to
faith make it perfect; and at the same time, that being con-
joined as in a marriage, or in one form, they deprive faith of
its saving essence. They teach, that a Christian is not under
the law; and at the same time, that he must be in the daily
practice of the law. They teach, that if good works are inter-
mixed in the business of salvation by faith, as in the remission
of sins, justitication, regeneration, vivification, and salvation,
they are hurtful; but if not intermixed, that they are profitable.
They teach, that God crowns His own gifts, which are good
works, with rewards even of a spiritual nature, but not with
salvation and eternal lite, because faith without works, they
say, is entitled to the crown of eternal life. They teach, that
faith alone is like a queen, who walks in a stately manner with
good works as her train of attendants behind her; but if these
join themselves to her in front, and embrace her, she is cast
from her throne and called an adulteress. But particularly,
when they treat of faith and good works at the same time,
they view merit on the one hand, and no merit on the other,
making choice of expressions which they use in two different
‘senses ; one for the laity, and the other for the clergy ; for the
laity, that its nakedness may not appear, and for the clergy,
that it may. Consider now, whether a person hearing such
201

59—61 A BRIEF EXPOSITION OF THE

things can draw from them any doctrine leading to salvation, or
whether he will not rather, from the apparent contradictions
therein, become blind, and afterwards grope for the objects of
salvation, like a person walking in the dark. Who in this case
ean tell from the evidence of works, whether he has any faith
or not; and whether it is better to omit good works on account
of the danger of merit, or to do them for fear of the loss of
faith 2 But do you, my friend, separate and snatch yourself
away from such contradictions, and shun evils as sins, and do
good, and believe in the Lora, and saving justification will be
given you.
LV.

60. That the doctrine of the Faith of the present Church
ascribes to God human properties; as, that He viewed Man
from anger, that He required to be reconciled, that Hes recon-
ciled through the love He bore the Son, and by Hisintercesston;
and that He required to be appeased by the sight of His Son’s
sufferings, and thus to be brought back to mercy; and that He
imputes the Righteousness of His Son io on unrighteous Man
who supplicates it from Faith alone; and that thus froman En-
emy He makes hima Friend, and from a Child of Wrath a
Child of Grace.

BRIEF ANALYSIS.

61. Who does not know, that God is essential compassion
and mercy, inasmuch as He is essential love and essential good-
ness, and that these properties are His being or essence? And
who does not hereby see, that it is a contradiction to assert,
that mercy itself, or goodness itself, can view man from anger,
become his enemy, turn Himself away from him, and determine
on his damnation, and still coutinue to be the same Divine Being
or God? Such things can scarcely be attributed to a good man, |
but only to a wicked man, thus not to an angel of heaven, but
only to an angel of hell; wherefore it is abominable to ascribe
them to God. That they have been ascribed to Hii, appears
evident from the declarations of many fathers, councils, and
churches, from the first ages to the present day ; and also from
the inferences which have necessarily followed from first prin-
ciples into their derivatives, or from causes into their effects, as
from a head into the members ; such as, that He required to be
reconciled ; that He is reconciled through the love He bears
towards the Son, and by His intercession and mediation ; that
He required to be appeased by the view of the extreme suffer-
ings of His Son, and so to be brought back to mercy, and,
constrained as it were to show it, and thus from an enemy to
be made a friend, and to adopt those who were the children
of wrath as the children of grace. That the notion that God

202

DOCIRINE OF THE NEW CHURCH. 61—63

can impute the righteousness and merits of His Son to an un
righteous man, who supplicates it from faith alone, is also «
mere human invention, will be seen in the last analysis of this
little work.. .

62. They who have perceived that mere human _ properties
are unworthy of God, and yet are attributed to Him, have said,
in order to defend the system of justification once conceived,
and to varnish over its outside, that anger, revenge, damnation,
and the like, are predicated of His justice, and are therefore
mentioned in many parts of the Word, and as it were appro-
priated to God. But by the anger of God, in the Word, is
signified evil in man, which, being contrary to God, is called the
anger of God ; not that God is ever angry with man, but that
man from the evil that is in him, is angry with God; and
because evil carries with it its own punishment, as good does
its own reward, therefore while evil punishes the evil-doer, it
appears to him as though he was punished by God. The case
in this respect is the same as with acriminal who attributes his
punishment to the law, or like a person who blames the tire for
burning him when he puts his hand into it, or a drawn sword
for wounding him when he rushes upon the point of it, while
his adversary is standing upon his own detence: such is the
nature of the justice of God. But of this more may be seen
in the ApocaLypse REVEALED, Where it treats of Justice and judg-
ment in God and from God, n. 668. That anger is ascribed to
Him, may be seen, n. 635; as likewise revenge, n. 658; but
this is only in the literal sense, which is written by appearances
and correspondences, and not in the spiritual sense, wherein
truth is in its own light. This I can aflirm, that whenever the

5 . .
angels hear any one say, that God determined in anger on the

damnation of the human race, and as an enemy was reconciled
by His Son, as by another God begotten from Himself, they
are affected in a manner similar to those, who from an uneasi-
ness in their bowels and stomach are excited to vomiting; on
which occasions they say, what can be more insane than to affirm
such things of God ¢

63. The reason why they have ascribed human properties to
God, is, because all spiritual perception and illustration is from
the Lord alone; for the Lord is the Word or Divine Truth, and
“is the true light which enlighteneth every man,” John i. 1,9:
He also says, “Z ain come a light into the world, that whosoever
believeth in Me, may not abide in darkness,” John xii. 46: and
this light, and the perception thence derived, enter by influx into
such only as acknowledge Him as the God of heaven and earth,
and approach Him alone, and not into such as entertain an
idea of three Gods, which has been the case from the time the
Christian church began to be established. This idea of three
Gods, being a merely natural idea, is receptive of no ee

Os

63—65 A BRIEF EXIOSITION OF THE

than natural light, and cannot be opened to admit and receive
spiritual light ; hence it is, that they have seen no other pro-
perties in God, than such as are natural. Furthermore, had
they seen how incongruous these human properties are to the
Divine Essence, and had they removed them from the article
of justification, they must then have entirely departed from
their religion, which from the beginning was founded on_ the
worship of three Gods, before the time appointed for the New
Church, when the fulness and restoration [of the Christian re-
figion] is to take place.
XY.

64. That from the Faith of the present Church have been
produced, and still may be produced, monstrous Births; such
as, instantaneous Salvation by an immediate act of Mercy;
Predestination; the notions that God has no respect unto the
actions of Men, but unto Faith alone; that there 1s no con-
nection between Charity and Faith; that Manin Conversion ts
like a Stock; with many more Heresies of the same kind; lrke-
wise concerning the Sacraments of Baptism and the Holy
Supper, as to the advantages reasonably to be expected from
them, when considered according to the Doctrine of Justifica-
tion by Faith alone; as also with regard to the Person of
Christ: and that the heresies from the first ages to the pre-
sent day, have sprung up from no other source, than from the

idea of Three Gods.

BRIEF ANALYSIS.

65. That no other salvation is believed at this day, than
such as is instantaneous, from an immediate act of mercy, is
evident from hence, that a mere faith of the mouth, accom-
panied with a confidence proceeding from the lungs, and not
with charity (whereby, nevertheless, the faith of the mouth
becomes real, and the confidence of the lungs becomes that of
the heart), is supposed to complete all the work of salvation ;
for if the co-operation is taken away which is effected through
the exercises of charity by man as of himself, the spontaneous
co-operation which is said to follow faith of itself, becomes pas-
sive action, which is nonsense and a contradiction in terms; for
supposing this to be the case, what need would there be of any
thing more than some such niomentary and immediate prayer
us this: ‘* Save me, O God, for the sake of the sufferings of
Thy Son, who hath washed me from my sins in His own blood,
and presents me pure, righteous, and holy, before Thy throne ?”
and this ejaculation of the mouth might avail even at the hour
of death, if not sooner, as a seed of justification. That n ever-
theless instantaneous salvation, by an immediate act of mercy,
18 arte day a fiery flying serpent in the church, and that

DOCTRINE OF 'THE NEW CHURCH. 66

thereby religion is abolished, security introduced, and damna-
tion imputed to the Lord, may be seen in n. 340 of the work
concerning DivinE Provipence, published at Amsterdam in
the year 1764.

66. Predestination is also a birth conceived and brought
forth from the faith of the present church, because it originates
in a belief of instantaneous salvation by an immediate act of
mercy, and in a beliet that man has not the smallest degree of
ability or free-will in spiritual things, concerning which, see
below, n. 68. That this follows from the forementioned tenets,
as one fiery serpent from another, or one spider from another,
may be seen above. Predestination also follows from the sup-
position,that man is as it were inanimate in the act of conversion,
that he is like a stock, and that afterwards he is unconscious
whether he is a stock made alive by grace, or not ; for it is said,
that God, by the hearing of the Word, gives faith, when and
where He wills, n. 10 (#), consequently of His good pleasure ;
and likewise that election is of the mere grace of God, inde-
pendently of any action on man’s part, whether such activity
proceed from the powers of nature or of grace : Lormula Con-
cordie, p. 821, App. p. 182. The works which follow faith as
evidences thereof, appear to the mind while it reflects on them
like the works of the flesh, while the spirit which operates them
does not make known from what origin they proceed, but sup
poses them, like faith, to be the effects of grace, aud the good
pleasure of God. Hence it is plain, that the tenet of predesti-
nation has sprung from the faith of the present church,as a sucker
from its root; and I can venture to assert, that it has followed
as the almost unavoidable consequence of such faith. This
tenet was first broached by the Predestinarians, and afterwards
adopted by Godoschalcus, then by Calvin and his followers, and
lastly established and confirmed by the synod of Dort, whence
it was conveyed into the church, by the Supra and Infra Lap-
sarians, as the palladium of religion, or rather as the head of
Gorgon or Medusa engraved on the shield of Pallas. But what
more detestable, or more cruel notion could have been devised
and entertained of God, than that any part of the human race
are predestinated to damnation? For it would be a horrible
idea, that the Lord, who is essential love and essential mercy,
designed that the bulk of mankind should be born for hell, or
that myriads of myriads should be born devoted to destruction,
or in other words, born to be devils and satans ; and that, out
of His Divine Wisdom, which is infinite, He should make no
provision for those who lead good lives, and acknowledge God,
whereby they might eseape everlasting fire and punishment:
whereas the Lord is the Creator and Saviour of all, and He alone
leads all, and wills not the death of any. What then can hy

asserted or conceived more horrible, than that multitudes of
205

66—68 A BRIEF EXPOSITION OF THE

nations and people, should, under His auspices, and in His
sight, from a predestinated decree, be delivered up to the devil
as his prey, to glut his insatiate appetite? Yet this is a birth of
the faith of the present Church; but the faith of the New
Church abhors it as a monster.

67. That God has no respect unto the actions of men, but
unto faith alone, is a new heresy, the offspring of the two
former, concerning which we have already spoken above, n. 64,
65; and what is wonderful, it is derived from faith alone deeply
examined and attentively considered, which has been done by
the most sagacious divines of this age, and is a third offspring,
begotten by that faith, and brought forth by predestination,
that she-wolf, as a mother; but whereas it is insane, impious,
and machiavelian, it has hitherto been kept included as it were
in the uterine coats, or secundines, that came from the mother,
lest its hideous form should appear: but the madness and im-
piety of it may be seen described and exploded in the Apoca-
LYPSE REVEALED, n. 463.

68. That there is not any connection between charity and
faith, follows from these passages in their doctrine of justifica-
tion, namely: That faith is imputed for righteousness without
works, n. 12 (2); that faith does not justify as being formed
from charity, n. 12 (); that good works are utterly to be ex-
cluded, in treating of justification and eternal life, n. 12 ‘);
that good works are not necessary unto salvation, and that the
assertion of their necessity ought to be totally rejected by the
church, n. 12 (g) (*) () (k); that salvation and faith are neither
preserved nor retained by charity and the works thereof, n.
12 (™) ("); that good works. when blended in the matter of
justification, are pernicious, n. 14 (g); that the works of the
spirit, or of grace, which follow faith as its fruits, contribute
nothing to man’s salvation, n. 14 (4), and elsewhere; from all
which it inevitably follows, that this faith of theirs has no con-
nection with charity, and if it had, that the connection, according
to their notion, would become injurious to salvation, because
injurious to faith, which thus would no longer be the only
means of salvation. That no connection between charity and
that faith can actually exist, has been shown above, n. 47, 48,
49, 50; wherefore it may be said, that it was providentially
ordered, that the Reformers should be so zealous to reject
charity and good works from their faith; for had they con-
joined them, it would have been like conjoining a leopard with
a sheep, a wolf with a lamb, or a hawk with a dove. That this
faith is also described in the Apocalypse by a leopard, may be
seen in chap. xiii. 2; and also in the explanation thereof, in the
Apocatypsr Reveatep, n. 572. But what is a church without
faith, and what is faith without charity, consequently what is a
see without the marriage of faith and charity? see n. 48.

06

DOCTRINE OF THE NEW CHURCH. 69

This marriage constitutes the real church, ard is the New
Church which i is now establishing by the Lord.

69. That man in his conversion is like a stock, the faith of
the present church acknowledges as its natural offspring in these
express words. That man has notthe smallest deeree of ability
in spiritual things, n. 15, (*) (») (©); that in conversion he is
like a stock, a stone, and a statue, and that he eannot so much
as pecammudite and apply himeele to receive grace, but is like
something that has not the use of any of the senses, n. 15,
(°) (4) 5 that man has only a locomotive power, whereby he is
capable of going to chureh to hear the Word and the gospel,
my LD, .(°) 5 Dut that a person who is regenerate by virtue of the
Holy Ghost, from the new powers and gifts big he has re-
ceived, does in a certain manner co- oper rate, n. 15, (k); besides
many other things to the same purpose. This description ot
man in his conversion, and during his repentance from evil
works, is also an offspring produced from the said egg or
womb, that i is, from justification by faith alone, to the intent
that man’s works may be totally abolished, and not suffered to
have the least conjunction with faith, not even to touch it. But
seeing that such ideas are repugnant to the common perception
of all men concerning man’s conversion and repentance, they
have added the following words. “ There is a wide difference
between persons baptized, and persons unbaptized, for ut is the
doctrine of Paul, that all baptized persons have put on Christ,
and are truly regenerated, they are then endowed with afr cedom
of will, whereby they not only can hear the Word of God, but
can also assent to the same, and embrace it by faith,” n. 15, (™),
and in the Formula Concor dia, p. 675. I appeal to men ot
understanding, and beg them to weigh and consider, whether
this latter quotation be any way consistent with the preceding
ones, and whether it be not a contradiction to say that a Chris-
tian in a state of conversion is like a stock or a stone, so that
he is not able so much as to accommodate himself to the receiv-
ing of grace, when yet every Christian is a baptized person,
and by baptism became possessed, not only of a power to hear
the Word of God, but also to assent to it, and embrace it by
faith ; wherefore the comparing a Chri istian to a stock or a stone
isa simile that ought to be banished from all Christian churches,
and to be done away, like a meteor that vanishes from before
the eyes of a man waking out of sleep ; for what can be more
repugnant to reason 4 But in order to elucidate the doctrine of
the New Church concerning man’s conversion, I will transcribe
the following passage from one of the memor able relations in the
ApocaLypse Reveaten. “ How plain is it to see, that every man
ee liberty to think about God, or not to think about ‘Him

onsequently that every man has the same liberty in spiritua:

a as he has in civil and moral things. The Lord gives
207°

69 A BRIEF EXPOSITION OF THE

this liberty continually to all ; wherefore man becomes guilty or
not guilty accordingly. Man is man by virtue of this power,
whereas a beast is a beast in consequence of its not possessing
such a power ; so that man is capable of reforming and regene-
rating himself as of himself, provided he only acknowledge in
his heart that his ability is from the Lord. Every man who does
the work of repentance, is reformed and regenerated. Both
must be done by man as of himself, but this as of himself is also
from the Lord, because the Lord gives both the power to will
and perform, and never takes it away from any one. It is true
that man cannot contribute any thing thereunto, nevertheless
he is not created a statue, but a man, to do the work of repent-
ance from the Lord as from himself. In this alone consists the
reciprocality of love and faith, and of conjunction thereby,
which the Lord earnestly wills to be done on the part of man.
In a word, act of yourselves, and believe that_you act from the
Lord, for thus you will act as of yourselves. But the power so
to act is not implanted in man by creation, because to act of
himself is the prerogative of the Lord alone, but it is given
continually ; and in this case in proportion as man does good
and acquires truth as of himself, he is an angel of heaven ; but
in proportion as he does evil, and in consequence thereot con-
firms himself in what is false, which also is done as of himself,
in the same proportion he is a spirit of hell. That in this latter
case also man acts as of himself, is evident from his prayers, as
when he prays that he may be preserved from the devil, lest he
should seduce him, and bring his own evils upon him, Every
one however contracts guilt, who believes that he does of him-
self either good or evil; but not he who believes that he acts as
of himself. For whatsoever a man believes he does of himself,
that he appropriates to himself; if he believes that he does good
of himself, he appropriates to himself that good, and makes it
his own, when nevertheless it is of God and from God; and if
he believes that he does evil of himself, he also appropriates
that evil to himself, and makes it his own, when yet it is of the
devil and from the devil.

That many other false tenets, even concerning the sacra-
ments of baptism and the holy supper, as to the benefits reason-
ably to be expected from them, when considered according to
the doctrine of justification by faith alone ; as likewise concern-
ing the person of Christ ; together with all the heresies from the
first ages down to the present day; have flowed from no other
source, than from a doctrine founded on the idea of three Gods,
we have not room to demonstrate within the limits of this

epitome, but it shall be shown and proved at large in the work
itself.

208

DOCTRINE OF THE NEW CHURCH. 40-72

VE
70. That the last state of the present Church, when it ts at

an end, is meant by the Consummation of the Age, and the
Coming of the Lord at that period, Matt. xxiv. 3.

BRIEF ANALYSIS.

71. We read in Matthew, “Zhe disciples came to Jesus, and
showed Him the buildings of the temple; and Jesus said unto
them, Verily, I say unto you, there shall not be left here one stone
upon another, which shall not be throun down. And the dis-
ciples said unto Him, tell us when these things shall be, and
especially what shall be the sign of Thy coming, and of the con-
summation of the age,” chap. xxiv. 1, 2,3. At this day the
learned clergy and laity, understand, by the destruction of the
temple, its destruction by Vespasian; and by the coming of
the Lord, and the consummation of the age, they under-
stand the end and destruction of the world: but by the destruc-
tion of the temple is not only meant the destruction thereof by the
Romans, but likewise the destruction of the present church; and
by the consummation of the age, and the coming of the Lord
at that period, is meant the end of the present church and the
establishment of a New Church by the Lord. That these things
are there meant, is evident from the whole of that chapter from
beginning to end, which treats solely of the successive declen-
sions and corruptions of the Christian church, down to its
destruction, when it is at an end. That by the temple, in a lim-
ited sense, is meant the temple at Jerusalem ; in an extensive
sense, the church of the Lord; in a more extensive sense, the
angelic heaven; and, in the most extensive sense, the Lord as to
His Humanity, may be seen in the ApocaLypse Revearen,n. 529.
That by the consummation of the age is meant the end of the
church, which comes to pass when there remains no truth of
doctrine from the Word but what has been falsitied, and thus
consummated, is shown in n,. 658, 676, 750, of the same work.
That by the coming of the Lord is meant His coming in the
Word, and at the same time the establishment of a New Chureh
instead of the former, which is then brought to its consumma-
tion or end, evidently appears from His own words in the same
chapter, from verse 30 to 84; as likewise from the two last
chapters, xxi. and xxii., of the Apocalypse, where these words
oceur: “J, Jesus, am the Root and the Offspring of David, the
Bright and Morning Star. And the spirit and the bride say,
Come ; and let him that heareth say, Come; and him that
athirst, let him come. Yea, I come quickly: Amen, even so
come, Lord Jesus,” chap. xxii. 17, 20.

72. That the church is at an end, when there are no
longer any truths of faith, and hence no goods of charity

[14] 209

72—74 A BRIEF EXPOSITION OF THE

therein, is self-evident. That falses of faith extinguish ths
truths of doctrine, and evils of lite consume the goods of
charity, and that wherever falses of faith are, there likewise
are evils of life, and that wherever evils of lite are, there like-
wise are falses of faith, will be demonstrated in their proper
places, when we come to treat of these matters. The reason
why it has been hitherto unknown that by the consummation of
the age is meant the end of the church, 18, because when falses
are taught, and when the doctrine resulting from them is be-
lieved and honored as orthodox, then it cannot possibly be
known that the church is to be brought to a consummation,
for talses are regarded as truths, and truths as falses, and then
the false explodes the truth and blackens it, like ink poured
into clear water, or soot thrown upon white paper. For it is
the general opinion, and the most learned of the present age
proclaim it, that they enjoy the purest light of the gospel,
although they are enveloped in thick darkness; to such a
degree of blindness are they reduced by the white speck that
has covered over the pupils of their eyes.

73. That in the 24th chapter of Matthew, the 13th of Mark,
and the 21st of Luke, where similar passages occur, is not
described the destruction of the temple and Jerusalem, but
that the suecessive changes of the state of the Christian church
are foretold, in regular order, even to its last state, when it
comes to an end, will be shown in the large work ; and in the
meantime, it may appear from these words in the above-men-
tioned evangelists: ‘Zhen shall appear the sign of the Son of
Man, and then shall all the tribes of the earth wail ; and they
shall sce the Son of Man coming in the clouds of heaven with
power and glory. And He shall send his angels with a great
sound of a trumpet, and they shall gather togetherLlis elect from
one end of the heavens to the other end thereof,” Matt. xxiv. 30,
31; Mark xiii. 26, 27; Luke xxi. 27. It is well known that
these things were neither seen nor heard at the destruction of
Jerusalem, and that it is the prevailing opinion at this day, that
they will come to pass at the day of the last judgment. We
likewise read of similar things in the Apocalypse, which from
beginning to end treats solely of the last state of the church,
where are these words: “Behold, Jesus Christ cometh in the
clouds, and all the tribes of the earth shall wail because of Him,”
chap. i. 5, 7. The particular explication of these words may be
seen in the ApocaLtypsE RrvEALED, n. 24 to 28; also what is
signified by the tribes of the earth, and their wailing, n. 27,
348, 349.

XVIL.

74. That the Infestation from Falses, and thence the Con-

summation of every Truth, or the Desolation, which at this day
210

ES eT

DOCTRINE OF THE NEW CHURCH. 74---76

prevails in the Christian Churches, is meant by the great af-
fiction, such as was not from the beginning of the world, nor
ever shall be, Matt. xxiv. 21.

BRIEF ANALYSIS.

75. That the successive declensions and corruptions of the
Christian church are foretold and described by the Lord in the
xxivth chapter of Matthew, may be seen above, n. 73. After hav-
ing spoken of false prophets that should arise, and of the abomi-
nation of desolation wrought by them, verses 11, 15, He adds,
“Then shall be great affliction, such as was nat from the beginning
of the world until now, nor ever shall be,” verse 213; whence it
is evident, that by preat affliction, in this as well as in other
places throughout the Word, is meant the infestation of truth
by falses, until there remains no genuine truth derived from the
Word which is not falsitied, and by that means consummated.
This has come to pass, by reason that the churches have not
acknowledged the unity of God in the trinity, and His trinity
in unity, in one person, but in three, and hence have founded
a church in the mind upon the idea of three Gods, and in the
mouth upon the confession of one God; for by this means they
have separ ated themselves from the Lor d, and at length to snela
a degree, that they have no idea lett of there being any Divinity
in His Human Nature , (see the ApocaLYPsE RevEaen, n. 294,)
when nevertheless the Lord as to His Humanity is Divine:
Truth itself, and Divine Light Itself, as He abundantly teaches
in His Word ; hence comes the great afiliction so prevalent at
the present day. That this has Deen principally brought on by
the doctrine of justification and imputation through the medium
of faith alone, will be shown in the following pages.

76. This affliction, or infestation of truth by falses, is treated
of in seven chapters of the Apocalypse ; and is what is meant
by the black horse and the pale horse going forth from the book,
the seals whereof the Lamb had opened “chap. Vi. D108; and
by the beast ascending out of the abyss, which mi ade war against
the two witnesses, and slew them, chap. xi. 7, and followi ing
verses ; as also by the dragon which stood before the woman
who was re ady to be delivered, in order to devour her child,
and pursued her into the desert, and there east out of his
mouth water as a flood, that he might cause her to be carried
away of the flood, chap. xii. ; and likewise by the beast out of
the sea, whose body ¥ ras like that of a leopard, his feet like
those of a bear, and his mouth like that of a lion, chap. xill.
2; also by the three unclean spirits like frogs, which came out
of the mouth of the dragon, out of the mouth ot the beast,
and out of the mouth of the false prophet, chap. xvi. 13 ; and
moreover by these particulars, that after the seven angels had

poured out the vials of the wrath of God, wherein were the
211

Ti, 8 A BRIEF EXPOSITION OF THE

seven last plagues, upon the earth, upon the sea, upon the rivers

and fountains, upon the sun, upon the throne of the beast,
upon Euphrates, and last of all upon the air, there was a great
earthquake, such as had never been seen since men were created
upon the earth, chap. xvi. The earthquake here signifies an
inversion of the church, which is occasioned by falses and falsi-
fications of truth. The like things are understood by these
words: “ The angel put forth his sickle, and gathered the vine
of the earth, and cast it into the great wine-press of the wrath
of God; and the wine-press was trodden, and blood came out
of the wine-press, even unto the horses’ bridles, for the space
of a thousand and six hundred furlongs,” chap. xiv. 19, 20;
where blood signifies truth falsified: besides many other pas-
sages to the same purpose, in those seven chapters. But if yon
desire further information in this matter, turn to the explication
thereof, and the memorable relations at the end of the chapters.

XVIII.

77. That there would be neither Love, nor Faith, nor the
Knowledges of Good and Truth, in the last time of the Chris-
tran Church, when it draws to an end, is understood by these
words: “After the affliction of those days, the sun shall be
darkened, and the Moon shallnot give her light, and the Stars
shall full from Heaven, and the Powers of the Heavens shall
be shaken,” Matt. xxiv. verse 29.

BRIEF ANALYSIS.

78. In the prophetic parts of the Word, the like things are
said of the sun, moon, and stars, as here in Matthew, chap.
xxiv. 29. Thus it is written in Isaiah: ‘* Behold the cruel day
of Sehovah cometh ; the siars of heaven and the constellations
thereof shall not give their light, the sun shall be darkened at his
resing, and the moon shall not cause her light to shine,” Isaiah
xii. 9, 10. So in Ezekiel: “ When I shall put thee out, I will
cover the heavens, and make the stars thereof dark ; I will cover
the sun with a cloud, and the moon shall not give her light, and I
will set durkness upon thy land,” xxxii. 7,8. In Joel: “ Zhe
day of Jehovah cometh,a day of darkness,the sun and moon shall
not give their light, and the sturs shall withdraw their shining,”
il, 10. Again, in the same prophet: “ Zhe sun shall be turned
into darkness, and the moon into blood, before the great day of
Sehovah shall come,” iii. 4. “ The day of Jehovah is near inthe
valley of decision 3 the sun and moon are darkened,” iv. 15. In
the Apocalypse : ‘Zhe fourth angel sounded, and the third part
of the sun was smitten, and the third part of the stars, and the
day shone not for a third part of it,” vii. 12. And in another
Been The sun became black as sackcloth of hair, and the moon

¢

DOCTRINE OF THE NEW CHURCH. 18, 79

became as blood,” vi. 12. All the former passages treat of the
last time of the Jewish church, which was when the Lord came
into the world; the same thing i is meant here in Matthew and
in the Apocalypse, only in reference to the last time of the
Christian church, when the Lord is to come again, but in the
Word, which is Himself, and in which He is; w herefore i imme-
diately after those words in Matthew xxiv. 29), it follows, “And
then shall appear the ae of the Son of Man coming in the clouds
of the heavens,” verse 30. By the sun, in the above passages,
is meant love ; by the moon, faith ; and by the stars, the know-
ledges of good and truth ; and by the powers of the heavens,
those three as the supports and tirmaments of the heavens where

angels are, and of the churches where men are; by the above,
therefore, collected into one sense, is meant, that there would
be no love, nor faith, nor knowledges of good and truth, re-

maining in the Christian church, in the last time thereof, when
it draws to itsend. That the sun signifies love, has been shown
in the ArocatypsE Reveaten, n. 53, 54, 418, 796, 831, 961:
that the moon signifies faith, n. 53, 339, ‘418, 423,533: that the
stars signify knowledges of good and truth, n. 51, 74, 333, 408,
419, 954.

79. That, according to the above ee there is at this
lay such great darkness throughout the Christian churches, that
the sun gives nolight by day, nor the moon and stars any light
by night, is occasioned solely by the doctrine of justification iby
faith “alone ; ; for it inculcates faith as the only means of salva-
tion ; of the influx, progress, indwelling, operation, and efli-

cacy of which no one has hitherto seen any sign; and into
which neither the law of the decalogue, nor charity, nor good
works, nor repentance, nor desires after newness of life, have
any entrance, or are in the smallest degree connected with it;
for it is asserted, that they spontaneously follow, without being
of any use either to preserve faith or to procure ‘salvation. The
above doctrine likewise teaches, that faith alone imparts to the
regenerate, or those who are possessed of it, full liberty, so as
to be no longer under the law ; moreover that Christ covers over
their sins before God the Father, who forgives them as though
they were not seen, and crowns them with renov ation, holiness,

and eternal life. These and many other things of a like nature
are the interiors of that doctrine ; the exteriors, which do not
gain admission, are valuable sayings concerning charity, good
work <s, acts of repentance, and exercises of the law ; yet these
are accounted by them merely as slaves and drudges, which
follow their mistress, faith, without being permitted to joi in
her company. But forasmuch as they know that the laity ae-
count these things as equally necessary to salvation with faith,
they carefully subjoin them in their sermons and discourses,
and pretend to conjoin them with and insert them into justifica-

213

79—81 A BRIEF EXPOSITION OF THE

tion ; this, however, they do merely to tickle the ears of the
vulvar, and to defend their oracles, that they may not appear
mere riddles, or like the vain pie of soothsayers.

80. In order to confirm the above assertions, I will adduce
the following passages from the Form ane Concordie (concerning
which see n. 9), lest any one should think that these things
have been unjustly laid to their charge. That the works of the
second table of the decalogue are civil duties, and belong to
external worship, which man is able to do of himself ; and ‘that
it is a folly to dream that such works can justify, page 84, 85,
102. That good works are to be utterly excluded from the
business of justification by faith, p. 589, 590, 591, 704 to 708.
That good works do not in any W ise enter into justification, p-
589, 702 ; Appendix, 6%, 173 That good works do not pre-
serve salvation nor faith, p. 590, 705 ; Appendix, p. 174. That
neither does repentance ‘enter into justification by faith, p. 165,

320; Appendix, p. 158. That repentance is nothing more than
praying to God, acknowledging the truth of the wospel, giving
of thanks, tee tute to the mae a and following one’s
calling, p. 12, 198, Appendix, 158, 159, 172, 266. That reno-

vation of life see likewise nothing to do. with justification, p.

585, 685, 6858, 689; Appendix, p. 170. That attention to obe-
dience tor the time to come, in like manner, neither enters
into faith, nor justifies, p. 90, 91, 690; Appendix, p. 167.
That the regenerate are not under the law, but are delivered
from the bondage thereof, and are only in ‘the law, and under
grace, p. 722, and elsewhere. That the sins of the regenerate
are covered over by the merit of Christ, p. 641, 686, 687, 719,

720; besides many other passages to the same purport. It is
to be observed, that all Protestants, as well those who call
themselves Gospellers, as those who call themselves the Re-
formed, teach in like manner justification by faith alone, see
above, n. 17, 18.

81. It is a wonderful circumstance, that the doctrine of jus-
tification by faith alone prevails at this day over every other
doctrine throughout all reformed Christendom, and is esteemed
almost as the only 4mpor tant point of theology in the sacred
order. This is what all young students among the clergy
greedily learn and imbibe at the universities, and what they
afterwards teach in the churches, and publish in print, as if
they were inspired with heavenly wisdom, and whereby they
endeavor to acquire to themselves a name, and the reputation
af snperior learning, as well as diplomas, licences, and other
honorary rewards. And these things are done, notwithstanding
it is owing to this doctrine alone, that the sun is at this day
darkened, the moon deprived of her light, and the stars have
fallen from heaven, that is, have perished. It has been certi-
fied unto me, that the doctrine of faith in imputed righteons-

214

Se

DOCTRINE OF THE NEW CHURCH. 81—83

ness has blinded the minds of men at this day to such a degree,
that they will not, and therefore as it were cannot, see any
Divine Truth by the light of the sun, nor by the light of the
moon, but only by the light of a fire by night; on which ac-
count { wili venture to assert, that eupposing Divine Truths con-
cerning the conjunction of charity and faith, concerning heaven,
the Lord, and eternal happiness, to be sent down from heaven
engraven in silver characters, they would not be thought worthy
to be read by the sticklers for justification ; but the case would
be quite otherwise supposing a paper concerning Justification by
faith alone to be brought them from hell. It is also said in the
Formula Concordia, that the article of justification by faith
alone, or the righteousness of faith, is the chief article in the
whole Christian doctrine ; and that the works of the law are
utterly to be excluded from this article, p. 17, 61, 62, 72, 89,
683; Appendix p. 164.

XIX.

82. That they who are in the present justifying Faith, are
meant by the he-goats in Daniel and in Matthew.

BRIEF ANALYSIS.

83. It is written in Daniel, “J saw in a vision a ram, which
had two horns that were high, but the higher came up last; and
that the horn pushed westward, and northward, and southward,
and made itself great. Then £ saw a he-goat coming from the
west, over the fuce of the whole earth, which had a horn between
its eyes; and that he ran to the ram inthe fury of his strength,
and broke his two horns, and cast him down to the earth. and
stamped upon him : but that the great horn of the he-goat was
broken, and instead of it there came up four horns; and out
of one of them came forth a little horn which wawed exceeding
great towards the south, towards the cast, and towards honorable-
ness, and even to the host of heaven ; and it cast down of the
host and of the stars to the earth, and stamped upon them: yea,
he magnified himself to the Prince of the host, and took from
him the daily sacrifice, and cast away the place of his sanctua-
ry, for he cast down truth to the earth. And I heard one saint
saying, how long shall this vision be, the daily sacrifice, and
the wasting transgression, that both the holy thing and the host
should be given to be trodden under foot ? And he said, even to
the evening the morning, then shall the holy thing be justified,”
chap. viii. 2 to14. That this vision is a prediction of the future
states of the church is very evident, for it declares, that the daily
sacrifice was taken away from the Prince of the host, the habit-~
ation of his sanctuary cast down, and that the he-goat cast down
truth to the earth ; moreover, that a saint said, How long shall

215

8485 A BRIEF EXPOSITION OF THE

this vision be, that bo’h the holy thing and the host should be
given to be trodden under foot 5 and that this should be even
to the evening the morning, when the holy thing shall be
justitied. By the evening the morning is meant the end of the
old church, when a New Church commences.

84. In Matthew we read these words: “Zhen shall the Son
of Man say to the he-goats on His left hand, depart from Me,
for Iwas hungry, and ye gave Me no meat; £ was thirsty, and
ye gave Me no drink; Iwas a stranger, and ye took Me not in;
LT was naked, and ye clothed Me not; [was sich and in prison,
and ye visited Me not; and these shall go away into eternal
punishment.” That the same persons are here meant by he-goats
and sheep, as by the he-goat and ram in Daniel, is very evident.
That by he-goats are meant those who are in the present justi-
fying faith, appears from this circumstance, that unto the sheep
are enumerated works of charity, and it is said that they did
them; and that. unto the he-goats the same works of charity
are enumerated, but it said that they did them not, and that
they are therefore sentenced to condemnation ; for they who
are in the present justifying faith, neglect works, because they
deny them to have any thing of salvation or of the church in
them. When charity is thus removed, good works, which ap:
pertain to charity, become so totally forgotten and obliterated,
that they are never more remembered, nor is the least effort
made to recall them to mind when the law of the decalogue is
read. It is a general rule in religion, that in proportion as any
one does not will good, and hence does not do it, in the same
proportion he wills evils, and hence does them; and on the
contrary, that in proportion as any one does not will evils, and
hence does not commit them, in the same proportion he wills
good, and hence does good ; these latter are the sheep, but the
former are the he-goats. If all evil persons had been there
meant by the he-goats, instead of the works of charity which
they had not done, the evils which they had done would have
been enumerated.

85. That no other than the persons above described are
meant by the he-goats, has been manifested to me by experience
in the spiritual world ; in which world there appear all things
that are in the natural world, such as houses and palaces, par-
adises and gardens, with trees of every kind ; likewise fields and
tillage lands, as also plains and green pastures, together with
flocks and herds ; and all resembling those upon our earth ; nor
is there any other difference, than that in the natural world
they are from a natural origin, but in the spiritual world from
a spiritual origin. There I have often seen sheep and he-goats,
also combats between them, like that described in Daniel,
chap. vill. I have seen he-goats with horns bent forwards and
eae and rushing wit fury upon the sheep ; I have seen

6

DOCTRINE OF THE NEW CHURCH. S6—-88

some he-goats with two, and others with feur liorns, with which
they vehemently struck at the sheep; and when 11 looked to
discover what this meant, saw some persons disputing together
about faith conjoined with charity, and faith separated from
charity ; from whence it plainly appeared, that the present jus-
tifying faith, which considered in itself is a faith di isjoined trom
charity, i is the he- goat, and that faith conjoined with charity is
the sheep.

86. The like persons are meant by he-goats in Zechariah,
“Mine anger was kindled against the shepherds, and £will visit
the he-gouts,” x. 8. And in Ezekiel, “ Behold I judge between
cattle and cattle, between the rams and the he-goats ; scemeth ita

small thing unto you, to have eaten up the ¢ good pasture, but ye
must tread down with AB GY also the residue of the pastures?
Ye thrust all the infirm sheep with your horns, until ye have
dispersed them y therefore LON L save My flock, that ut be no
more @ prey,” Xxxiv. 17, 18, 22, and following verses.

XM,

87. That they who have confirmed themselves in the present
justifying Faith, are meant in theApocalypse by theDragon, and
his two Beasts, and by the Locusts ; und that this same Faith,
when confirmed, ts there meant by the great Cily which is spirt-
tually called Sodom and Egypt, where the two Witnesses were
slain, as also by the Pit of the Abyss, frow which the Locusts
came.

BRIEF ANALYSIS.

88. That seven chapters of the Apocalypse treat of the per-
verted state of the church among the Retormed, and two chap-
ters of the perverted state of the church among the Roman
Catholics, and that the states of both churches, as existing at
the present day, are sentenced to condemnation, has been shown
in the explication thereof, in the work entitled, Tur geen 1D
Reveatep, and that not by uncertain conjectures, but by full
proofs, That by the dragon tre sated of in the 12th chapter,
are meant those in the Reformed churches, who make God three,
and the Lord two, and who separate charity from faith, by
ae their faith spiritual and saving, and not eh: ae see

. 582 to 565, and the memorable relation adjoined, n. 566.
That they are further described by the two beasts, one icine
out of the sea, and the other out of the earth, as related in
chap. xiii. see n, 567 to 610, and the memorable relation, n.
611. That they are also described by the locusts, which came
forth out of the pit of the abyss, as mentioned in chap. ix. see
n. 419 to 442. ‘That this same oe when confirmed, is meant
by the great city, which is spiritually called Sodom and Egypt,

where the two faithful witnesses were slain, as related in chap.
217

89 A BRIEF EXPOSITION OF THE

xi. see n. 485 to oe particularly n. 500 to 508, and the
memorable relation, n. 531. That they are also meant by the
pit of the abyss, out of which issued smoke as out of a great
furnace, and the sun and the air were darkened, and then
locusts came forth, as described in chap. ix., see n. 421 to 424
89. That I might be assured and fully convinced, that by
the pit of the aby ss nothing else is meant than the faith of the
dragon, which is a faith conceived from an idea of three Gods,

and from havi ing no idea of the Divinity ofthe Human Nature.

of Christ, and w rhich is called faith alone justifying, regene-
rating, quickening, sanctifying, and saving ; it was given me
to look into that abyss, to converse with those who are therein,
and Jikewise to see the locusts which came out thence; from
which ocular demonstration, that pit together with the abyss i 1s
described by me in the Avocatyrse Rev EALED; and because
a description from ocular demonstration may be. relied on, it
shall be transcribed from that work, where it is described as
follows.

“That pit, which is like the mouth of a furnace, appears
in the southern quarter ; and the abyss beneath it is of great
extent towards the east; they have light even there, but. if
light from heaven be let 1 in, there is immediate darkness; where-
fore the pit is closed up atthe top. There appear in the abyss
huts constructed of brick, which are divided into distinct cells,
in each of which is a table, whereon lie papers, with some
books. Every one there sits at his own table, who in this
world had confirmed justification and salvation by faith alone,
making charity a merely natural and moral act, and the works
thereof only works of civil life, whereby men may reap ad-

vantage in the world, but if done for the sake of salvation,
they condemn t! 1em, and some even rigorously, because human
reason and will are in them. All who are in this abyss, have
been scholars and learned men in the world; and among them
are some metaphysicians and scholastic divines, who are there
esteemed above the rest. But their lot is as follows: when

first they come thither, they take their seats in the first. cells,
but as they confirm faith by excluding the works of charity,
they leave the first seats, and enter int cells nearer the east,
and thus successively till they come towards the end, where
they are who confirm those tenets from the Word ; and because
they then cannot but falsify the Word, their huts vanish, and
they find themselves in a desert. There isalso an abyss beneath
that abyss, where those are who in like manner have confirmed
justification and salvation by faith alone, but who in their spirits
have denied the existence of a God, and 3 in their hearts have
made a jest of the holy things of the church; there they do
nothing but quarrel, tear their ¢ garments, get upon the tables,

stamp with their feet, and assail each other with reproaches }
Q18

DOCTRINE OF THE NEW CHURCH. 90—93

and because it is not permitted them to hurt any one, they use
threatening words and shake their fists at each other.”

90. That I might also be assured and convinced, that they
who have confirmed themselves in the present justifying faith,
are meant by the dragon, it was given me to see many thousands
of them assembled together, ‘and they then appeared at a
distance like a dragon with a long tail, which seemed full of
spikes like thorns, which signitied falsities. Once also there
appeared a still greater dragon, which raising up his back, lifted
his tail tow ards heaven, and endeavored to draw down the
stars from thence ; stars there signify truths.

XXI,
91. That unless a New Church be established by the Lord,

no one can be saved ; and that this is meant by these words,
** Unless those days should be shortened, there should no flesh
be saved.” Matt. xxiv. 29.

BRIEF ANALYSIS.

92. By shortening those days, is meant the putting an end
to the present church, and establishing a new one; for, as has
been alre ady observed, the 24th chapter of Matthew treats of
the successive declensions and perversions of the Christian
church, even to the consummation and end thereof, and of the
coming of the Lord at that period. The reason why no flesh
could be saved, unless those days should be shortened, is, because
the faith of the present church is founded on the idea of three
Gods, and with this idea no one can enter heaven ; consequently
no one can enter heaven with the faith of the present church,
because the idea of three Gods is in all and every part thereof;
and besides, in that faith there exists no life from the works of
charity. That the faith of the present church cannot be con-
joined with charity,and produce any fruits which are good works,
was shown above, n, 47 to 50. There are two thines which
form heaven in man, namely, the truths of faith and the goods
of charity ; the truths of faith occasion the presence of the
Lora, and point out the way to heaven, and the goods of charity
effect conjunction with the Lord, and introduce into heaven 3‘
and every one is there introduced into light according to his
affection of truth, and into heat according to his affection of
good. That the affection of truth is faith in its essence, and
the affection of good charity in its essence, and that the marriage
of them both constitutes the church, may be seen above, n. 48
the church and heaven make one. That these three are not in
the churches of the present day, which are built upon faith
alone, has been fully shown in the preceding pages.

93. I have sometimes in the spiritual world conversed with

219

93—95 A BRIEF EXPOSITION OF THE

the maintainers of justification by faith alone, and have told
them that their doctrine is erroneous, and hkewise absurd, that
it brings on security, blindness, sleep, and night in spiritual
things, cand thereby deaths to the soul, thus anor ting them to
desist from it. But I have received Te answer, Wi hy should
we desist? Does not the pre-eminence of the » clerg: , above the
laity, in point of erudition, depend upon this doctrine ? To
which I replied, that it should seein from hence, that they
regarded not so much the salvation of souls, as their own pre-
eminence; and that because they had apphed the truths of the
Word to contirm their own false principles, and thereby had
adulterated them, they were become angels of the abyss, called
Abaddons and Apollyons, Apoc, ix. 11s > by whom are signified
the destroyers of the church by a total foleihe ‘ation of the Word,
See the explication thereof, n. 440, and the memorable relation,
n. 566, in the ApocatyrsE Reveatep. But they answered,
How can this be? Are we not, by our knowledge of the mys-
teries of that doctrine, oracles? “And do we not from that
doctrine give answers as from our sanctuary ? wherefore we are
not Apollyons, but Apollos. On oe this, I rephed with
indignation, If ye are Apollos, ye are also Levi athans, the first
class of you are crooked Levi athans, ai the second class of
you are obl ong Leviathans, whom God will visit with his sharp
and great sword, Isaiah pele 1. But they laughed at these
words. What is meant by being visited and persishing by the
sword, may be seen in the ApocaLypsE Rrveatep, n. 52.

94. The great arcanun, why, unless a New Ghnvcl be esta-
blished by ae Lord, no flesh can be saved, is this; that as
long as the dragon with his crew remains in the world of spirits,
into which he was cast from heaven, so long no Divine Truth,
united with Divine Good, can pass Path the Lord to men on

earth, but it is either annihilated or perverted, so that salvation
is therel vy rendered impossible to be attained. This is what is
meant in the Apocalypse by the following passage : ‘And the
dragon was cast out into the earth, and has angels were cast out
with him ; woe to the inhabitants of the earth and the sea, Sor
the devil is come down unto them, having great wrath ; and he
persecuted the woman, who brought forth a Son,” chap. xii. 9,
“12,13. But after the dragon was cast into hell, xx. 10, then it
was that John saw the new heaven and the new ‘earth, and saw
the New Tloly Jerusalem coming down from God out of heaven,
Apoc. xxi. 1, 2, &e. What is meant by the dragon, and who
the dragons are, may be seen above, n. 47.

XXII,

95 That the Opening and Rejection of the Tenets of the Faith

of the present Church, and the Revelation and Reception of the
DIO

DOCTRINE OF THE NEW CHURCH. 96

Tencts of the Faith of the New Church, 1s meant by these
words in the Apocalypse: “He that sat upon the throne said,
Behold, I make all things New ; and He said unto me. Write,
for these Words are true and faithful,” chap. xxi. 5.

BRIEF ANALYSIS.

96. He that sat upon the throne, that is, the Lord, said
these things unto John, when he saw the New Jerusalem coming
down from God out of heaven. That by the New Jerusalem is
meant a New Church, will be shown in the following chapter.
The reason why the falsities of the tenets of the faith of the
present church must first be opened and rejected, before the
truths of the tenets of the New Church can be revealed and
received, is, because they do not agree together, no not in one
single point or particular ; for the tenets of the present church
are founded upon a faith, in which it is unknown whether there
be any essential of the church, or not. Now the essentials of
the church, which conjoin themselves with a faith directed to
one God, are charity, good works, repentance, and a life ac-
cording to the Divine laws; and forasmuch as these together
with faith affect and move the human will and thought, they
conjoin man to the Lord, and the Lord to man. Since, there-
tore, none of these essentials enter into the faith of the present
church at its first advent, which is called the act of justifi-
cation, it cannot possibly be known whether this faith be in
man, or not, consequently whether it be anything, or only an
idea of something ; for it is said, that man in the act of justifi-
cation is like a stock or a stone, and that he can neither will,
think, co-operate, no, nor even apply or accommodate himself to
the reception thereof in the smallest degree, see above un. 15,
(¢) (4). Since, therefore, the case is such, that no one can
guess, much less know, whether that faith be in him, and thus
whether it be in him like a painted flower, or like a flower grow-
ing in a field; or whether it be like a bird flying by him, or
like a bird that has built her nest in him; 1 ask by what
tokens or signs is this to be known? If it be answered, that
it is to be known by charity, good works, repentance, and ex-
ercises of the law, which follow after this faith, and yet have
no connection with it; I leave it to men of sense to determine,
whether things, that have no connection with faith, can pos-
sibly be proper signs and evidences thereof; for this faith of
theirs, they say, is neither preserved nor retained by the
above-mentioned works of charity, see above, n. 12, (™) (*).
From what has been said we may draw the following conclusion,
namely, that in the faith of the present day there exists nothing
of the church, and consequently that it is not anything, but
only an idea of something. Since then this faith is ee a

¢
| dd

97—99 ‘A BRIEF EXPOSITI)N OF THE

nature, it is deservedly to be rejected, yea, it rejects itself, as a
thing that bears no relation to a church.

97. But widely ditferent is the case with the tenets or doe-
trinals of the New Church; these are all essentials, in each of
which there is heaven and the church; and they regard this as
their end, namely, that man may be in the Lord, and the Lord in
man, according to His own words in John, chap. xiv. 20; and
chap. xv. 4, 5, 6. It is this conjunction alone which constitutes
the Christian Church. From these few observations it may
clearly appear what is meant by these words of the Lord: “Lfe
that sat upon the throne said, behold I make all things new ,
and Le suid, write: for these words are true and faithful.”

98. The sole reason why the Christian world has fallen into
a faith, which has put away from itself all the truths and goods
of heaven and the church, even to the separation thereof, is be-
cause they have divided God into three persons,and have not be-
lieved the Lord God the Saviour to be one with God the Father,
and thus have not approached Him immediately ; when never-
theless He alone as to His Humanity is essential Divine Truth,
“which is the Word, which was God with God, and ts the true
Light which entighteneth every man; and became flesh,” John. i.
1, 2, 9, 14. That He is essential truth, and thus essential
light, is also testified in other places ; for He says, “Z am the
Light of the world,” John viii. 22; chap. ix. 5. And in another
place, “ While ye have the Light, believe in the Light, that ye
may be the children of Light. Lamcomea Light into the world,
that whosoever believeth in Me, may not abide in darkness,” Johu
xl. 36, 46. In the Apocalypse, “Zam Alpha and Omega, the
Beginning and the End, the First, and the Last, the Bright and
Morning Star,” chap. xxii. 13, 16. And in Matthew, When Je-
sus was transformed, His fuce shone us the sun, and [Tis raiment
became as the light,” chap. xvii. 12. Hence it appears why and
whence this Imaginary faith came into the world, namely, be-
cause they have not approached the Lord. And | can, from all
my experience, as well as trom positive assurance from heaven,
with the utmost certainty declare, that it is impossible to derive
a single genuine theological truth from any other source than
from the Lord alone; nay, that to derive it from any other
source is as impossible, as it is to sail from England or Holland
to the Pleiades, orto ride on horseback from Germany to Orion
in the skv.

D:O.6108

99. That the New Church about to be established by the Lord,
ts the New Jerusalem, treated of in the Apocalypse, chap. xxi.
om XXil. which is there called the Bridge and the Wife of the
Lamb.

999

et ad

DOCTRINE OF THE NEW CHURCH. 100

BRIEF ANALYSIS.

100. The reason why the New Church is meant by the New
Jerusalem coming down from God out of heaven, Apoe. xxi., is,
because Jerusalem was the metropolis of the land of Canaan,
and therein was the temple and the altar, and there also the
sacritices were offered, cousequently Divine worship was there
performed, which every male throughout the land was required
to attend three times a-year. A further reason is, because the
Lord was in Jerusalem, and taught in its temple, and afterwards
glorified His Humanity there ; hence it is, that by Jerusalem is
signified the church. That by Jerusalem is meant the cliurch,
is very clear from the prophecies in the Old Testament con-
cerning a New Church to be established by the Lord, wherein
it is called Jerusalem. I shall only adduce the following pas-
sages, from which any one of interior reason may see, that by
Jerusalem is meant the church: “Behold I create anew heaven
and a new earth, and the former shall not be remembered ; behold
T will create Jerusalem an exultation, and her people a gladness,
that I may ecult over Jerusalem, and be glad over My people.
Then the wolf and the lamb shall feed together : they shall not do
evil in all the mountain of My holiness,” Isa. |xv. 17, 18, 19, 25.
“For Zion's sake I will not be silent, and Jor Jerusaien’s sake
Twill not rest, until her righteousness goeth forth as splendor, and
her salvation as a lamp that burneth. Then the Gentiles shall see
thy righteousness and all kings thy glory; and thou shalt be called
by anew name, which themouth of Jehovah shall utter; and thou
shalt be a crown of beauty, and a diadem of « kingdom, im the
hand of thy God. Jehovah shall be well pleased in thee, and thy
land shall be married. Behold thy salvation shall come, behold
His reward is with Him : and they shall call them the people of
holiness, the redeemed of Jehovah ; and thou shalt be called a city
sought out, not deserted,” Isaiah Ixii. 1 to 4, 11, 12.“ Awake,
awake, put on thy strength, O Zion ; puton the garments of thy
beauty, O Jerusalem, the city of holiness ; for henceforth there
shall no more come into thee the uncirewmcised and the unclean.
Shake thyself from the dust, arise, sit down, O Jerusalem. The
people shall know my name in that day ; for Lam he that doth
speak, behold it is I. STehovah hath comforted His people, He

ath redeemed Jerusalem, Isaiah lii. 1, 2, 6,9. “Shout with joy,
O daughter of Lion, be glad with all thy heart, O daughter of
Jerusalem ; the king of Israel is in the midst of thee ; fear not
evil any more; he will be glad over thee with joy, he will rest
in thy love, he will rejoice over thee with shouting ; I will make
you a name und a praise among all the people of the earth,”
Zeph. iii. 14 to 17, 20. “ Thus saith Jehovah, thy Redeemer .
saying to Jerusalem, thou shalt be inhabited,” Isaiah xliv. 24,
26. “ Thus saith Jehovah, I will return to Lion, eas in

100 A BRIEF EXPOSITION OF THE

the midst of Jerusalem, whence Jerusalem shalt be called the erty
of truth, and the mountain of Jehovah Zeboath the mountain of
holiness,” Zech. viii. 8, 20 to23. “Then shall ye know that [am
Jehovah your God, dwelling in Lion, the mountain of holiness,
and. Jerusalem shall be holiness. And tt shall come to passin that
day, that the mountains shall drop down with new wine, and the
hille shall flow with milk, and Jerusalem shall sit fast from
genéation to generation,” Joel iv. 17 to 21. “ Ln that day shall
the branch of Jehovah be beauty and glory ; and it shal! come to
pass that he that is left in Lion, and he that remaineth in Se-
rusalem, shall be called holy, every one that is written for life in
Jerusulem,” Isaiah iv. 2, 8. “ In the last days the mountain of
the house of Jehovah shall be established as the head of the moun-
tains, for out of Zion shall go forth doctrine, and the word of
Jehovah from Jerusalem,” Micah iv. 1, 2, 8. “ At that time
they shall call Jerusalem the throne of Jehovah, and all nations
shall be gathered to Jerusalem for the name of Jehovah,
neither shall they go any more after the confirmation of their
own evil heart,” Jer. iii. 17. “ Look upon Lion, the city of our
stated feasts, let thine eyes see Jerusalem, a quiet habitation, a
tabernacle that shall not be taken down ; the nails thereof shall
never be removed, and the cords thereof shall not be broken,”
Isaiah xxviii. 20; not to mention other passages, as Isaiah xxiv,
3;chap. xxxvii. 32; chap. Ixvi. 10 to 14; Zech. xii. 3, 6 to 10;
chap. xiv. 8, 11, 12, 21; Malachi iii. 2, 4; Psalm exxil. 1 to 7;
Psalm exxx. 4, 5,6. That by Jerusalem in the above passages
is meant a church to be established by the Lord, and not the
Jerusalem inhabited by the Jews, is plain from every particular
of the description therein; as that Jehovah God was about to
create a new heaven and a new earth, and also a Jerusalem at
the same time; and that this Jerusalem would be a crown of
beauty, and a diadem of a kingdom; that it is to be called
holiness, and the city of truth, the throne of Jehovah, a quiet
habitation, a tabernacle that shall not be taken down ; that the
wolf and the lamb shall feed together therein, and that the
mountains shall drop down with new wine, and the hills flow
with milk, and that it should remain from generation to gene-
ration ; besides other circumstances, as respecting the people
therein, that they should be holy, all written for life, and should
be called the redeemed of Jehovah. Moreover,all those passages
treat of the coming of the Lord, and particularly of His second
coming, when Jerusalem shall be such as is there described ; for
heretofore she has not been married, that is, has not been the
bride and the wite of the Lamb, as the New Jerusalem is said to
be in the Apoealypse. The former or present church is meant
by Jerusalem in Daniel, and its commencement is there de-
scribed in these words: ** Anow therefore and understand, that
7 aes going forth of the Word,unto the restoring and building
Oo 4

DOCTRINE OF THE NEW CHURCH. 101, 102

of Jerusalem, even unto Messiah the Prince, shall be seven weeks;
afterwards in sixty and two weeks it shall be restored, and the
street and the ditch shall be built, but in distress of times,” chap.
ix. 25. But its end is described by these words: “ At length
upon the bird of abominations shall be desolation, and evento the
consummation and decision it shall drop upon the devastation,”
verse 27. This last passage is alluded to in the following words
of the Lord in Matthew: “ When ye shall see the abomination.
of desolation foretold by Daniel the prophet, standing in the holy
place, let him that readeth note it well,” chap. xxiv. 15. That
Jerusalem in the places above adduced, does not mean the
Jerusalem inhabited by the Jews, may appear from those places
in the Word, where it is said of that city that it was entirely
destroy ed, and that it was to be destroyed, as in Jer. v. 1;
chap. vi. 7; chap. vii. 17, 18, &c.; chap. vili. 6, 7, 8, &c.; chap.
ix 1.0, tL. 13, &e.; chap. mit. 9; 10, 145; chap. xiv. 16; : Lament.
i;-8;:9, 17 3 Ezek. iv. 1 to the end; ; chap. v. 9 tothe end ; ; chap.
Gieli8, 19.2 -chap. XV. 6,21, °8 5 ; chap. xvi. 1 to 63; chap. xxiii. 1
to 40 ; Matt. xxiii. 37, 38; Linke xix. 41 to 445 chap. xxi. 20,
21, 225 chap. xxiii. 28, 29, 80; besides many ‘other passages ;
and also where it is called oe as in Isa. 11.19; Jer. xxiii,
14; Ezek. xvi. 46, 48 ; and in other places.

101. That the ‘church i is the Lord’s, and that by virtue of a
spiritual marriage, which is that of good and truth, the Lord is
called the Bridegroom and the Husband, and the church the
bride and the wife, is known among Christians from the Word,
particularly from the following passages : John said of the Lord,
“ He that hath the bride is the Bride groom, but the friend of the
Bridegroom is he who standeth and ‘heareth Him, and rejoiceth
because of the Bridegroom’s voice,” John iii. 29. * Jesus said,
while the Bridegroom is with them, the children of the marr wage
cannot fast,” Matt. ix. 15. Mark i li. 19, 20. Luke v. 34, 35.
“T saw the holy city, New Jerusalem, coming down from God out
of heaven, prepared as a bride adorned for her husband,” Apoe,
xxi. 2. “The angel said unto John, come, and I will show thee
the bride, the Lamb’ swife; and from amountain he showed him
the holy city Jerusalem,” "Apoc. xxi. 9. “The time of the mar-
riage of the Lamb is come, and His wife hath made herself ready;
blessed are they who are called unto the marriage supper of the
Lamb,” Apoe. xix. 7,9. “Lam the Root and Offspring of ’ David,
the Bright and Morning Star. The spur it and the bride say,
Oome ; and let him who heareth say, Come; and him that as
athirst, let him come: and whosoever will, let him take the water
of life freely,” Apoc xxii, 16, 17.

:O.6h5
102. That the Faithof the New Church cannot by any means

be together with the Faith of the former Church, and that in
[ 15 J 225

103 A BRIEF EXPOSITION OF THE

case they be together, such a collision and. conflict will ensue,
as to destroy every thing relating to the Church in man,

BRIEF ANALYSIS.

103. The reason why the faith of the New Church cannot
by any means be together with the faith of the former or pre-
sent church, is, because they do not agree together in one third,
no, nor even in one tenth part. The faith of the former chureh
is described in the Apocalypse, chap. xil., by the dragon, but.
the faith of the New Church by the woman surrounded with
the sun, having upon her head a crown of twelve stars, whom
the dragon persecuted, and at whom he cast water as a flood,
that he might swallow her up, see above, n. 87 to 90. These
two cannot be together in one city, much less in one house,
consequently they cannot be together i in one mind; or should
they be together, the unavoidable consequence must be, that,
the woman would be continually exposed to the rage and insa-
nity of the dragon, and in fear lest he should devour her son;
for it is said in the Apocalypse, chap. xii., that the dragon stood
before the woman who was ready to be delivered, in order to
devour her child, and that the woman, after she had brought
forth the man-child, fled into the desert, verses 1, 4. 6, 14 to 17.
The faith of the former church is a faith of the night, for
uman reason has no perception of it ; wherefore it is also said,
that the understanding must be kept j in obedience thereunto ;
nay, it is not even known whether it be within man or without
him, because nothing of man’s will and reason enters into it,
no, nor charity, good works, repentance, the law of the deca:
logue, with many other things which really exist in the mind ot
man. That this is the'ease, may be seen above, n. 79, 80, 96,
97, 98. But the faith of the New Church enters into a conju-
gial covenant with all these, and conjoins itself to them ; and
being thus in the heat of heaven, it is also in the light thereof,
and is a faith of ight. Nowa faith of night and a faith of
light can no more be together, than an owl and a dove in one
nest; for in such case the owl ‘would lay her eggs, and the dove
hers. and after oe the young of both outa be hatehed,
and then the owl would tear in pieces the young of the dove,
and would give them to her own young for food ; for an owl is
a bird of prey. There is a further reason why the faith of the
former church and the faith of the New Church cannot possi-
bly be together, and that is, because they are heterogeneous ;
for the faith of the former chureh springs from an idea ot
three Gods, see n. 80 to 38, but the faith of the New Church
from the idea of one God ; ‘and as there hence arises a hetero:
geneity or repugnance to each other, there must inevitably,

supposing them to be together, be such a collision and conflict,
226

DOCTRINE OF THE NEW CHURCH. 104—106

as would prove fatal to every thing relating to the church; or,
in other words, man would either fall into a delirium, or into a
state of insensibility as to spiritual things, until at length he
would scarcely know what the church is, or whether there be
any church at all. From what has been said, it follows, that
they who have confirmed themselves in the faith of the old
church, cannot, without endangering their spiritual life, embrace
the faith of the New Church, until they first have narrowly ex-
amined, rejected, and thus extirpated the former faith, together
with its young or eggs, that is to say, its tenets ; the nature of
which has been already shown in the foregoing pages, parti-
cularly at n. 64 to 69.

104. The like would happen if a person should embrace the
faith of the New Church, and retain the faith of the old church
concerning the imputation of the righteousness or merit of the
Lord; for from this, as from their root, all the tenets of the
former church, like so many young shoots, have sprung forth.
Supposing this to be the case, it would comparatively be like a
person extricating himself from three heads of the dragon, and
becoming entangled in his four remaining ones ; or like a person
flying from a leopard, and meeting with a lion ; or like a person
escaping out of a pit where there is no water, and falling into a

it full of water, and being drowned. That this is the case,
will be seen after the exposition of the following lemma, where
something will be advanced concerning imputation.

XXYV.

105. That the Roman Catholics at this day know nothing of
the Imputation of the Merit of Christ, and of Justification by
Faith therein, into which their Church was formerly initiated,
because itis entirely concealed under their external Forms of
Worship, which are numerous ; for which reason, therefore, uf
they recede but in part from their external forms. of Worship,
and immediately approach God the Saviour Jesus Christ, and
administer the Holy Eucharist in both kinds, they may be
brought into the New Jerusalem, or the New Church of the
Lord, more easily than the Reformed.

BRIEF ANALYSIS.

106. That the primates and rulers of the Romish church, at
their consecration to the ministry, swear to observe the decrees
of the council of Trent, appears from the bull of Pope Pius IV.,
where, in the form of the oath of their profession of faith, dated
the 18th of November, 1564, we find these words: “ J firmly
believe and profess alland every thing contained in the creed used
by the holy church of Rome; and Treceivewithout any doubt, alt
such things as are maintained and deciaredin her holy canons,

227

106, 107 A BRIEF EXPOSITION OF THE

and general councils, and especially by the most holy council of
Trent,so help meGod.” That they also bind themselves by an oath

to believe and profess what the council of Trent has established, .

concerning the imputation of the merit of Christ, and justifica:
tion by faith therein, is evident from these words in the same
bull : “Zembrace and receive all and every thing, which has been
determined and declared in the most holy couneit of Trent, con-
cerning original sin and justification ;” what these are, may be
seen from the extracts taken from that council, see above, n. 3,
4, 5, 6, 7, 8. From these principles established in that council,
the following consequences have been drawn, namely, “ That
the Roman Catholics, previous to the Reformation, held pre
cisely the same doctrines as the Reformed have done subsequent
thereto, with respect to the imputation of the merit of Christ,
and justification by faith therein, only with this difference, that
they conjoined the same faith with charity and good works,”
see above, n. 19, 20. Also, “ That the leading Reformers, Lu-
ther, Melancthon, and Calvin, retained all the tenets concern-
ing the imputation of the merit of Christ, and justification by
faith, just as they then were and had been held by the Roman
Catholics ; but that they separated charity and good works trom
that faith, and declared them to have no saving eflicacy, to the
intent that they might be severed from the Roman Catholics,
as to the very essentials of the church, which are faith and
charity,” see above, n. 21, 22, 23. Moreover, ‘* That neverthe-
less the aforesaid leading Reformers adjoined good works, and
even conjoined them, to their faith, but at the same time con-
sidered man as a passive subject ; whereas the Roman Catholics
regarded him as an active subject; and that after all, there
actually is a conformity of sentiment between both the one and
the other, as to faith, works, and merits,” see above, n. 24 to

29. From what has been shown, then, it is evident, that this .

faith is a faith which the Roman Catholics swear to observe,
equally as well as the Reformed.

107. Nevertheless this faith is so far obliterated among the
Roman Catholics at this day, that they scarcely know a syllable
about it; not that it has been reprobated by any Papal decree,
but because it has been concealed by the externals of worship,
such as the adoration of Christ’s vicar, the invocation of saints,
the veneration of images, and moreover by such things as, from
being accounted holy, affect the senses, as masses in an unknown

ongue, garments, lights, Incense, pompous processions ; also
mysteries respecting the eucharist ; by these things, and others
of alike nature, faith justifying by the imputation of the merit
of Christ, although a primitive tenet of the Romish church, has
been so removed out of sight, and withdrawn from the memory,
that it is like something buried in the earth, and covered over
with aene, which the monks have set a watch over, to prevent
225

DOCTRINE OF THE NEW CHURCH. 108, 109

its being dug up and revived ; for were it revived, the belief of
their possessing a supernatur: al power of forgiving sins, and thus
of justifying, sanctifying, and bestowing salvation, would cease,
and therewith all their s sanctity, pre-eminence, and prodigious
gains.

108. The first reason why the Roman Catholics may be
brought into the New Jerusalem, or New Church, more easily
than the Reformed, is, because the faith of justification by the
imputation of the merit of Christ, which is an erroneous faith,
and cannot be together with the faith of the New Church (see
n. 102 to 104), is “with them obliterated, and is like to be still
more fully so; whereas it is as it were engraven upon the
Reformed, inasmuch as it is the principal tenet of their church.
A second reason is, because the Roman Catholics entertain an
idea of Divine Majesty belonging to the Humanity of the Lord,
more than the Reformed do, as is evident from their most devout
veneration of the host. A thzrd reason is, because they hold
charity, good works, repentance, and attention to amendment
of life, to be essentials of salvation, and these are also essentials
of the New Church; but the case is otherwise with the Re-
formed, who are confirmed in faith alone ; with these the above
are neither regarded as essentials nor formalities belonging to
faith, and consequently as not at all contributing to salvation.
These are three reasons, why the Roman Catholics, if they
approach God the Saviour Himself, not mediately but imme-
diately, and likewise administer the holy eucharist in both
kinds, may more easily than the Reformed receive a living faith
in the room of a dead faith, and be conducted by angels from
the Lord to the gates of the New Jerusalem or New Church,
and be introduced therein with joy and shouting.

109. The imputation of the righteousness or merits of
Christ, enters at this day like a soul into the whole system of
theology throughout the Reformed Christian world. ‘Tt is from
imputation that faith, which is therein accounted the only
medium ofsal vation, is affirmed to be righteousness before God,
see above, n. 11 (¢); and it is from imputation that man, by
means of that faith, is said to be clothed with the gifts of

righteousness, as a king when elected is invested with the
insignia of rovalty. But nevertheless imputation, from the
mere assertion that a man is righteous, effects nothing, for it
passes only into the ears, and does not operate in man, unless
the imputation of righteousness be also the application of
righteousness by its being communicated and so induced. This
follows trom its effects, which are said to be the remission of

sins, regeneration, renovation, sanctification, and accordingly
229

109, 110 A BRIEF EXPOSITION OF THE

salvation. It is asserted further, that by means of that faith
Christ dwells in man, and the Holy Spirit operates in him, and
that hence the regenerate are not only called righteous, but are
in reality such. That not only the gifts of God, but likewise
Christ Himself, yea, all the Holy Trinity, dwells by faith in the
regenerate, as in their temples, see above, n. 15 Se and that
man, both in regard to person and works, is righteous, and
pronounced to be so, see above, n. 14 (¢); from which it clearly
follows, that by the imputation of Christ’s righteousness is
meant its application, and thereby its being duced, by virtue
of which man is made partaker thereof. Now, as imputation
is the root, the beginning, and the foundation of faith, and al’
its operations towards salvation, and hence is as it were the
sanctuary or sacred recess in the Christian temples at this day,
it is necessary to subjoin here something relative to Iapurarion
by way of corollary ; but this shall be distinctly arranged under
proper articles in the following order: I.That to every one after
death is imputed the evil in which he is, and in like manner the
good. IL. That the induction or translation of the good of one
person into another, is a thing impossible. IT. That a faith ot
the imputation or application of the righteousness or merits of
Christ, is, Imasmuch as such imputation or application is impos-
sible, an imaginary faith.

110. I. TuHar ro EVERY ONE, AFTER DEATH, IS IMPUTED THE
Evi_ IN WHICH HE IS, AND IN LIKE MANNER THE Goop. In order
to illustrate this with some degree of evidence, it shall be con-
sidered under the following distinctions. 1. That every one hasa
pape? life of his own. 2.That the life of every one remains with

tim after death. 3. That to the evil person is then imputed the
evil of his life, and that to the good person is imputed the good
of his lite. J%rst, that every one has a proper life of his own,
consequently a life distinct from that of another, is well known.
For there is a perpetual variety, and no two things are alike;
hence it is that every one has a property that is peculiarly his
own. This manifestly appears from the faces of men, there not
being one face exactly like another, nor ever can be to eternity,
because there do not exist two minds alike, and the face is from
the mind, for it is, as usually denominated, the type or index
of the mind, and the mind derives it origin and form from the
lite. Unless a man had a proper life of his own, as he has a
mind and face of his own, he could not enjoy any life after
death distinct from that of another; nay, heaven could not
exist, for this consists of a perpetual variety arising from the
distinct life of each individual ; its form solely proceeds from
variety of souls and minds disposed into such an order, as to
constitute one whole; and they constitute one from that One,
whose life is in the whole and every particular there, as the
soul oa man. Unless this were the case, heaven would be
30

DOCTRINE OF THE NEW CHURCH. 110

dispersed, because its form wculd be dissolved. The One from
whom the lite of all and every one proceeds, and from whom
that form coheres together, is the Lord. Secondly, That the
life of every one remains with him after death, is known in the
church from the Word, and particularly from the following pas
sages: “The Son of Man shall come, and then He shall render
unto every one according to his deeds,” Matt. xvi.27. “Isaw
the books opened, and all were judged according to their
works,” Apoc. xxi. 12,18. ‘In the day of judgment God will
render unto every one according to his works,” Rom. ii. 6;
2 Cor. v.10. The works, according to which it shall be ren-
dered unto every one, are the life, for the life effects them, and
they are according to the life. Forasmuch as it has been granted
me for many years past to be in consort with angels, and to
converse with those who have departed from the world, I ean
testify asa matter of certainty, that every one is there examined
as to the quality of his past life, and that the lite which he had
contracted in the world, abides with him to eternity. I have
spoken with those who lived many ages ago, whose life I was
acquainted with from history, and [ found them to be similar
in quality to the description given of them. I have also heard
from the angels, that no one’s life can be changed after death,
because it is organized according to his love and faith, and hence
according to his works; and that ifthe life were changed, the
organization would be destroyed, which never can be done.
They further added, that a change of organization can only
take place in the material body, and by no means in the spi-
ritual body, after the former is rejected. Thirdly, That tothe
evil person ts then imputed the evil of his life, and that to the
good persons tmputed the good thereof. The imputation of evil
after death, does not consist in accusation, blame.censure, or
in passing judgment, as in the world; but the evil itself effects
this. For the wicked of their own accord separate themselves
from the good, because they cannot be together; the delights
of the love of evil are in aversion to the delights of the love of
good, and delights exhale from every one, as odors from every
vegetable on earth ; for they are no longer absorbed and con-
cealed by the material body as before, but havea free efflux ints
the spiritual atmosphere from their loves ; and inasmuch as evil
is there perceived as it were in its odor, it is this which accuses,
blames, tinds guilty, and judges; not before any particular
judge, but before every one who is in good ; and this is what is
meant by imputation. The imputation of good is effected in
the same manner, and takes place with those who in the world
had acknowledged that every good in them was and is from the
Lord, and nothing thereof from themselves. These, after pre-
para ‘ion, are let into the interior delights of their ow oe

Trt A BRIEF EXPOSITION OF THE

and then a way is opened for them towards a society in heaven,
\hose delights are homogeneous. This is done by the Lord.
111. Il. Tuar tue Inpvuction on TRANSLATION OF THE
Goop OF ONE PerrRson TO ANOTHER, IS A THING IMPOSSIBLE.
The proof hereof may also appear from the following observa-
tions in their order: 1. That every man is born in evil. 2. That
man is led into good through regeneration by the Lord. 3. That
this is effected by faith in the Lord, and by a life according to
His commandments. 4. Wherefore the good of one person can-
not by application be transferred to another, and so imputed,
First, That every man is born in evil, is known in the chureh,
This evil is said to be hereditary from Adam ; but it is frem par-
ents, from whom every one derives his natural disposition or in-
clination ; which is a fact proved by reason and experience ; for
likenesses of parents may be traced in the faces, characters, and
manners of their children, and their children’s children. Hence
families are distinguished by many, and their propensities are
also judged of: wherefore, the evils which parents have con-
tracted, are transmitted by propagation to their posterity, and
manifest themselves by a certain inclination towards them;
hence are derived the evils into which men are born. Secondly,
That man is led into good through regeneration by the Lord.
That there is such a thing as regeneration, and that unless a
person is regenerated, he cannot enter into heaven, is very
evident from the Lord’s words in John ii. 8, 5. That regene-
ration is purification from evils, and thus renovation of life,
the Christian world cannot be ignorant of, for it is even dis-
cerned by reason, whilst it acknowledges that every one is born
in evil, and that evil cannot be washed and wiped away, like
filth by soap and water, but by repentance. Thirdly, That this
vs effected by faith in the Lord, and by a life according to His
commandments. The precepts of regeneration are five, as may
be seen above, n. 48, 44; among which are these. That evils
ought to be shunned, because they are of the devil and from the
devil ; that good actions ought to be done, because they are
of God and from God; and that the Lord is to be approached,
that He may lead us so to do. Let every one consider and weigh
with himself, whether good can be derived to man from any oth-
er source ; and if he is not possessed of good he cannot be saved
Lourthly, Wherefore the yood of one person cannot by application
be transferred to another, and so imputed. From what has been
said above, it follows, that man by regeneration is renewed as to
his spirit, and that this is effected by faith in the Lord, accom:
panied by a life according to His commandments. Who does
not see, that this renewal can only be effected progressively ;
nearly in like manne: asa tree takes root, and grows suc-
aa Ne from a seed, and comes to perfection 4 They who
232

DOCTRINE OF THE NEW CHURCH. 112, 118

have a different notion of regeneration and renovation, know
nothing of the state of man, nor anything about evil and good,
as that they are diametrically opposite to each other, and that
good cannot be implanted but in proportion as evil is removed ;
neither do they know, that so long as any one is in evil, he is
averse to what is really good; wherefore if the good of one
person were to be applied and so transferred to another who is
in evil, it would be like casting a lamb toa wolf, or fastening a
pearl to a hog’s snout. From what has been said it is evident,
that the induction or translation of the good of one persun into
another is a thing impossible.

°112. UL. Tawar rue Farra or Impurarion, or APPLICATION OF
THE Rigureousness or Merits oF Curtst, I8, INASMUCH AS SUCH
IMPUTATION OR APPLICATION IS IMPOSSIBLE, AN IMAGINARY Farrn.
That to every one is imputed the evil in which he is, and in
like manner the good, was demonstrated above, n. 110; hence
it is evident, that if by imputation is meant the application, and
thereby the translation, of the good of one person to another,
it is a mere creature of the imagination. In the world, merits
may be as it were transcribed by men, that is, benefits may be
conferred on children for the sake of their parents, or on the
friends of any favorite ; yet the good of merit cannot be inscribed
on their souls, but only externally adjoined. The like cannot take
place with men in respect to their spiritual life. This, as was
shown above, must be implanted, and if not implanted by a fife
according to the forementioned precepts of the Lord, man re-
mains in the evil in which he was born ; until this is brougtt to
pass, no good can approach him, or if it does, it is instantly re-
pelled, and rebounds like an elastic ball falling on a stone, or is
absorbed like a diamond thrown into a bog. An unreformed man
is, as to his spirit, like a panther or an owl, and may be com-
pared to a thorn or a nettle; but a regenerate man is like a
sheep or a dove, and may be compared to an olive-tree or a vine.
Consider then, I pray, if thou art disposed, how cana man-panther
be converted into a man-sheep, or an owl into a dove, or a thorn
into an olive-tree, or a nettle into a vine, by any imputation,
if thereby is meant transcription? In order that conversion
may take place, must not the ferocious nature of the panther
and the owl, and the noxious properties of the thorn and the
nettle, be first removed, and thus the truly human and inoffen-
sive properties be implanted 4 By what means this is effected,
the Lord also teaches in Jolin, chap. xv. 1 to 7.

114. To the above shall be added the following observations.
It is said in the chureh, that none can fulfil the law, especially
since whosoever offends against one commandment of the deca-
logue, offends against all. This form of speaking, however, 1s
to be taken in a different sense from what it seems to convey ,
for it is to be understood in this manner, that whosoever from

288

113 A BRIEF EXPOSITION OF THE

purpose [of the will] or from confirmation [of the un derstand-
ing|, acts in opposition to one commandment, acts in opposition
to the rest, inasmuch as to act thus from purpose or from con-
tirmation is to deny that anything is & sin, and he who is
guilty of such denial of sin, makes light of acting against all the
rest of the commandments. Who does not know, that he who
is a fornicator is not therefore a murderer, a thief, or a false
witness, nor even willing to be such? But he who is an adulter
er from purpose and confirmation, makes light of every thing
relating to religion, and consequently pays no regard to murders,
thetts, and false witness, not abstaining from them on account
of their being sins, but for fear of the law or loss of character.
The case is similar, if a person from set purpose or confirmation
offends against any other commandment of the decalogue ; he
then also offends against the rest, because he does not account
anything asin. Just so it is, also, with those who are in good
from the Lord. Such persons, it from their will and un-
derstanding, or from set purpose and confirmation, they abstain
trom one evil because it is a sin, abstain from all, and still
more if they abstain from several ; for whenever a person ab-
stains, from purpose and confirmation, from any evil, because
it is asin, he is kept by the Lord in the purpose of abstaining
from the rest; wherefore if through ignorance, or any pre-
dominant concupiscence of the body, he commits an evil, it
nevertheless is not imputed to him, inasmuch as he did not
purpose it to himself, neither does he afterwards contirm it in
himself. A man comes into this kind of purpose, if he ex-
amines himself once or twice a year, and repents of the evil
he discovers in himself. It is otherwise with him who never
exanunes himself. It is permitted to confirm what has been
advanced by the following experience. I have met with several
in the spiritual world, who have lived like other people in the
natural world, with respect to ornaments of dress, delicacies of
food, making interest of money by trade and merchandise, fre-
quenting play-houses, indulging in jocose conversation on love
affairs, with other things of a similar nature, and yet the angels
charged such things as evils of sin in some, and not as evils in
others, declaring the latter innocent, and the former guilty. On
being asked the reason of such distinction, when both had in-
dulged in like practices, they replied, that they consider all
according to their purpose, intention, and end, and distinguish
them accordingly ; and therefore that they excuse and con-
demn those whom the end excuses or condemns, inasmuch as
vood is the end that influences all who are in heaven, and evil
is the end that influences all who are in hell. From what has
been said it now plainly appears, to whom sin is imputed, and
to whom it is not imputed.
234

DOCTRINE OF THE NEW CHURCH. 114

114. To the above shall be added the two following Me-
MORABLE Rexations, taken from the Apocatyrse RevrEALep.
First. I was once seized suddenly with a disease that seemed
to threaten my life; my whole head was oppressed with pain ;
a pestilential smoke was !et in from the great city called Sodom
and Egypt, Apoe. xi. 8; half dead with severe anguish, I ex-
pected every moment to be my last: thus I lay in bed for the
space of three days and a half: my spirit was reduced to this
state, and in consequence thereof my body. Then I heard
about me the voices of persons saying, “ Lo! he lieth dead in
the street of our city, who preached repentance tor the remis-
sion of sins, and Christ the man as the only God;” and they
asked several of the clergy, whether he was worthy of burial #
as was said concerning the two witnesses slain in that city,
chap. xi. 8, 9,10. And they answered, “ No, let him lie to be
made a spectacle of ;” and they passed to and fro, and mocked.
All this befel me of a truth, whilst I was writing the explication
of the eleventh chapter of the Apocalypse. Then were heard
shocking speeches from them, such as the following: “ How
can repentance be performed without faith? And how can
Christ, a man, be adored as God? Whilst we are saved frecly
without any merit of our own, what need is there of anything
besides the faith, that God the Father sent the Son to take
away the curse of the law, to impute His merit to us, and so
to justify us in His sight, and absolve us from our sins, and then
to give the Holy Spirit to operate all good inus? Are not
these doctrines agreeable to Scripture, and to reason also ?”
The crowd who stood by received these speeches with great
applause. I heard all this without any power to reply, being
almost dead : but after three days and a half my spirit recovered,
and I went forth from the street into the city, (being in the
spirit,) and again said, “ Repent, and believe on Christ, and
your sins shall be remitted, and ye shall be saved, but otherwise
ye shall perish. Did not the Lord Himself preach repentance
for the remission of sins, and that men should believe on Him ?
Did He not enjoin His disciples to preach the same? Is not
a full and fatal security of lite the sure consequence of your
faith?’ But they replied, ‘ What idle talk! Has not the
Son made satisfaction? And does not the Father impute it to
us, and justify us who have believed in it? Thus we are led
by the spirit of grace, and how then can sin have place in us,
and what power has death to hurt us? Dost thou comprehend
this gospel, thou preacher of sin and repentance?” At that
instant a voice was heard from heaven, saying, ‘* What is the
faith of an impenitent man, but a dead faith? The end is
come, the end is come, upon you that are secure, unblameable
in your own eyes, justified in your own faith, yet devils ;’—and
suddenly a deep gulf was opened in the midst of the city,

235

114 A BRIEF EXPOSITION OF THE

which spread itself far and wide, and the houses fell one upon
another, and were swallowed up; and presently water began to
bubble up from a large whirlpool, and overflowed the waste.

When they were thus overwhelmed, and to appearance
drowned, I was desirous to know their condition in the deep ;
and a voice from heaven said to me, * Thou shalt see and hear :”
and immediately the waters wherein they seemed to be drowned
disappeared, (for waters in the spiritual world are correspon-
dences,and consequently appear to surround those who are under
the influence of faises 3) and then they appeared to me in a
sandy bottom, where were large heaps of stones, among which
they ran, and lamented that they were cast out of their great
city : and they lifted up their voices and cried, “Why has all this
befallen us? Are we not, through our faith, clean, pure, just,
and holy ?” Others exclaimed, * Are we not, through our faith,
cleansed, puritied, justified, and sanctified ?? And others cried,
“ Are we not, through our faith, rendered worthy to be reputed
and esteemed clean, pure, just, and holy, before God the
Father, and before the whole trinity, and to be pronounced
such before the angels? Are not we reconciled, atoned, ex-
piated, and thereby absolved, washed, and cleansed from sins ?
And is not the curse of the law taken away by Christ? Why
then are we cast down hither like condemned criminals? We
have been told by a bold preacher of sin in our great city,
Believe on Christ, and do the work of repentance. Have we not
believed on Christ, whilst we believed on His merit? And
have we not done the work of repentance, whilst we confessed
ourselves sinners? Why then has all this befallen us? But
immediately a voice from one side said to them. ‘* Do ye know
any one sin that ye are guilty of¢ lave ye ever examined
yourselves ? Have you in consequence thereof shunned any sin
as evil against God? And whosoever does not shun sin,
remains init. Is not sin the devil? Wheretore ye are they,
of whom the Lord saith, * Then shall ye begin to say, we have
eaten and drunk in Thy presence, and Thou hast taught in our
streets ; but He shall answer, I say unto you, I know you not,
whence ye are; depart from Me all ye workers of iniquity,
Luke xiil. 26, 27; Matt. vii. 22, 23. Depart therefore every
one to his place; ye see the openings into those caverns, enter
therein, and work shall be given each of you to do, and after-
wards food in proportion to your work; but if ye refuse at
pee to enter, ye will presently be compelled by the calls of
unger.”

Atterwards there came a voice from heaven to some on that
Jand, who were without the great city, and who are also de-
scribed in the Apocalypse, chap. xi. 18, crying aloud, “Take
heed to yourselves, take heed how ye associate yourselves with
such persons. Cann ot ye understand, that evils, which are called

256

DOCTRINE OF TIE NEW CHURCH. 114

sins and iniquities, render man unclean and impure? Llow can
man be cleansed and purified from them, but by actual repent-
ance, and faith in the Lord God the Saviour? Actual repent-
ance consists in a man’s examining himself, in knowing and
acknowledging his sins, in making himself guilty, in confessing
them betore the Lord, in imploring help and power to resist
them, and thus in desisting from them, and leading a new lite,
and doing all these things as of himself. Practise this once or
twice in a year, when ye approach the holy communion ; and
afterwards when the sins, whereof ye made yourselves guilty,
recur, then say to yourselves, we will not consent to them, be-
cause they are sins against God; this is actual repentance.
Who cannot see, that where a man does not examine himself
and see his sins, he remains in them? For all evil is pleasant
to a man from his birth; it is pleasant to take revenge, to com-
mit whoredom, to defrand, to blaspheme ; does not the pleasure
you find in them prevent their being seen? And, if you are
told that they are sins, do you not on account of that pleasure,
excuse them? Nay, do you not, by false reasonings, confirm
them, and persuade yourselves that they are not sins! Andso
you continue in them, and practise them afterwards more than
before ; even till you do not know what sin is, or whether there
be any such thing as sin or not. But the case is otherwise with
every one who performs actual repentance ; he calls his evils,
which he has thus learnt to know and acknowledge, sins, and
therefore begins to shun and detest them, and to feel their
delights as undelightful ; and in proportion as this is the case,
he sees and loves what is good, and at length tastes the delights
of goodness, which are the delights of heaven. In a word, so
tar as any one renounces the devil, so far he is adopted by the
Lord, and by Him is taught, guided, withheld from evils, and
preserved in what is good. This is the way, and there is no
other, which leads from hell to heaven.” It is something extra-
ordinary, that there is in the Reformed a certain deep-rooted
opposition and aversion to actual repentance, which is so violent,
that they cannot force themselves to self-examination, and to
see their sins, and to contess them before God ; they are seized
as it were with horror at the very intention of such a thing. I
have inquired of many in the spiritual world concerning this
circumstance, who have all told me, that it is above their power;
and when they have been informed that the Roman Cath slices
practise such duties, namely, that they examine themselves, and
confess their sins openly before a monk, they have been greatly
astonished, and likewise wondered that the Reformed cannot
do the same in private before God, although it is alike enjoined
them previous to their approaching the holy supper. Some
have examined into the cause of this, and found, that the doc-
trine of faith alone is what occasions such an ee state
37

114, 115 A BRIEF EXPOSITION OF THE

and such a heart; and then it was given them to see, that such
of the Romish church as approach and adore Christ, and do
not adore, but only honor, the leaders and heads of their church,
are saved.

After the above admonition, was heard as it were a noise of
thunder, and a voice speaking from heaven, saying, “ We are
amazed: say unto the body of the Reformed, believe on Christ,
and do the work of repentance, and ye shall be saved.” And I
spake these words to them; and added further, “Is not Bap-
TISM A SACRAMENT OF REPENTANCE, and thereby an introduction
into the church? What else do the sponsors promise for the
person to be baptized, but that he will renounce the devil and
his works? Is not the sAcRED SUPPER A SACRAMENT OF REPENT-
ANCE, and thereby an introduction into heaven? Is it not de-
clared to the communicants, that they must do the work of
repentance before they approach? Is not the Decaxocur,
WHICH INCULCATES REPENTANCE, THE DOCTRINE OF THE WHOLE
CuristiaAn Cuurcu? Is it not there said, in the six command-
ments of the second table, thou shalt not do this ard that evil,
and not said, thou shalt do this and that good? Hence ye may
understand, that in proportion as any one shuns evil, in the
same proportion he loves good, and that before this, he dees not
know either what good is, or what evil is.”

115, Tue Seconp Memorasie Reiation is as follows. An
angel once said to me, “If thou desirest to see clearly the
nature of faith and charity, and thereby what faith is when
separate from charity, and what it is when conjoined with cha-
rity, 1 will give thee ocular demonstration of it.” I replied,
“Show it me.” And he said, * Instead of faith and charity,
substitute light and heat, and thou wilt see clearly what I
mean ; for faith in its essence is the truth of wisdom, and cha-
rity in its essence is the affection of love, and the truth of wis-
dom in heaven is light, and the affection of love in heaven is
heat; the light and heat which the angels feel and enjoy, are
nothing else : hence thou mayest see clearly what faith is when
separate from charity, and what it is when conjoined with cha-
rity. Faith separate from charity is like the light in winter, and
faith conjoined with charity is like the light in spring; the light
of winter, which is light separate from heat, and in consequence
thereof conjoined with cold, strips the trees of all their leaves,
kills every green herb, makes the ground hard, and freezes the
water ; but the light in spring, which is light conjoined with
heat, causes the trees to vegetate, first into leaves, then into
blossoms, and lastly into fruits; it opens and softens the ground,
whereby it yields grass, herbs, flowers, and fruits; and it also
dissolves the ice, so that the waters flow from their fountains.
Exactly similar is the case with ‘aith and charity; faith separate

238

DOCTRINE OF THE NEW CHURCH. 115, 116

from charity deadens all things, and faith conjoined with charity
enlivens all things. The nature of such deadening and enliven-
ing may be seen visibly in our spiritual world, ‘bee ‘ause here
faith is light, and charity, heat ; for where faith 3 is conjoined
with charity, there are paradisal gardens, flowery walks, and
verdant groves, gay and delightfi lin proportion to such con-
junction ; but where faith is separate from charity, there does
not grow so much as a blade of grass, nor any green thing,
except it be on thorns and briers.” There were standing at a
little distance from us some of the clergy, whom the ‘angel
called justifiers and sanctifiers of men by faith alone, and also
arcanists, that is, dealers in mysteries 3; we related to them the
same things concerning charity and faith, and likewise gave
them ocular demonstration of the truth of our assertions; but
when we asked them whether they believed it to be so, they
turned their backs upon us, and said, “ We did not hear you;

whereupon we raised our voices, and cried, * Hear us now
then ;”’ but immediately they stopped er ears with both
hands, and exclaimed, “ We will not to hear.”

CONCLUSION.

Jeremiah, chap. vii. 2, 3, 4, 9, 10, 11.

Stand in the gate of the house of Jehovah, and proclaim there
this word: Thus saith Jehovah of Hosts, theGod of Israel: Amend
your ways and your works; trust ye not in lying words, saying,
the temple of Jehovah, the temple of Jehovah, the cme of Jeho-
vah ts here (that is the Church). Will ye steal, murder, commtt
adultery, and swear falsely, and after that come and ana before
Me in this house, whereon My name ts called, and say, we are
delivered, whilst ye do all these abominations ? Is not this house
become a den of robbers? Even I, behold, I have seen, saith
Jehovah.

APPENDIX,

116. Tae Farre or tur New Heaven anp New Cuurcu
IN ITS UNIVERSAL FoRM, is this: That the Lord from eternity
who is Jehovah, came into the world that He might subdue the
hells, and glorify His Humanity; that without this Soran na

#16, 117 A BRIEF EXPOSITION OF THE

mortal could have been saved ; and that all will be saved whe
believe in Him.

It is called faith in its universal form, because this is the
nniversal of faith, and the universal of faith is what must enter
into all and every particular part thereof. It is a universal ot
faith, that God is one in essence and person, in whom is a
trinity, and that the Lord God the Saviour Jesus Christ is He.
Tt is a universal of faith, that no mortal could have been saved,
unless the Lord had come into the world. It is a universal of
faith, that Ile came into the world to remove hell from man,
which He effected by combats against it, and victories over it;
whereby he subdued it, and reduced it to order, and under
obedience to Himself. It is a universal of faith, that He came
into the world to glorify the Humanity which He assumed in
the world, that is, to unite it with the Divinity of which it was
begotten ; thus, having subdued hell, He keeps it eternally in
order and under obedience to Himself. Inasmuch as both these
works, [the subjugation of hell, and the glorification of His
Humanity] could only be effected by means of temptations
admitted into His Humanity, even to the last, which was the
passion of the cross, therefore he endured that also. These are
the universals of faith concerning the Lord. .

The universal of Christian faith on man’s part is, that he
should believe on the Lord, for by believing on Him he has
conjunction with Him, and by conjunetion salvation. To believe
on Him, is to have contidence that He will save; and because
none can have such confidence but he who leads a good life,
therefore this is also meant by believing on Him.

117. Tue Farra or tHe New Heaven anp- New Cavrcn, |
IN ITS PARTICULAR FoRM, is this: That Jehovah God is essen-
tial love and essential wisdom, or that he is essential good and
essential truth ; and that as to His Divine Truth, which is the
Word, and which was God with God, He came down and
assumed Humanity, for the purpose of restoring to order all
things which were in heaven, and which were in hell, and which
were in the church ; inasmuch as at that time, the power of the
devil, that is, of hell, prevailed over the power of heaven, and on
earth the power of evil prevailed over the power of good ; in
consequence whereof, a total destruction and damnation were at
hand, and threatened every creature. This impending destrue-
tion and damnation Jehovah God removed by His Humanity,
which was Divine Truth, and thus He redeemed both angels and
men ; and afterwards He united in His Humanity, Divine Truth
and Divine Good, and thus returned into His Divinity, in which
He was from eternity, together with His glorified Humanity.
This is signified by these words in John: “Zhe Word was with
God, and God was the Word ; and the Word became flesh,”
chap. 1. 1, 14: and in another place, “J event forth from the

240

DOCTRINE OF THE NEW CHURCH. LL, 118

Father, and am come into the world ; again I leave the world,
and go to the Father,” chap. xvi. 28. Hence it appears, that
unless the Lord had come into the world, no one could have
been saved. The case is similar at this day ; wherefore, unless
the Lord come again into the world in Divine Truth, which is
the Word, no person can be saved.

The particulars of faith on the part of man are these: I.
That God is one, in whom is a Divine Trinity, and that the
Lord God the Saviour Jesus Christ is that God. i. That a
saving faith is to believe on Him. ILI. That evils ought to be
shunned, because they are of the devil and from the devil.
IV. That good actions ought to be done, because they are of
God and from God. V. And that they should be done by man
as of himself, nevertheless under this belief, that they are from
the Lord operating in him and by him. "The two first par-
ticulars have relation to faith ; the two next to charity ; and the
last respects the conjunction of charity and faith, and thereby
of the Lord and man; see also what has been said above, n. 44,
on these subjects.

THREE MEMORABLE RELATIONS, FROM THE APOCALYPSE
REVEALED.

118. Tae Frsrt Memoraste Revation. When I was en
gaged in the explanation of the xxth chapter of the Apocalypse,
and was meditating about the dragon, the beast, and the ‘false
prophet, an angelic spirit appeared before me, and asked, what
was the subject of my meditation. I answered, “ About the
false prophet.” Then he said, ‘I will lead you to the place
where they are who are meant by the false prophet ; and whv.
are the same that are understood in chap. xiil. by the beast that
rose out of the earth, which had two horns like a lamb, and
spake like a dragon.” I followed him, and lo, I saw a multi-
tude, in the midst of which there were prelates, who taught that
nothing else saves man but faith, and that wor ks are e good, but
not for salvation, and that still they are to be taught ‘from the
Word, in order that the laity, especially the simple, may be kept
more strictly within the bounds of obedience to the magistr acy,
and foreed, as if from religion, therefore interiorly, to exeucise
moral charity. Then one of them obser ving me, said, “ Have
you any desire to see our place of worship, w herein is an image
representative of our faith?” I went and saw it; it was mag:
nificent, and lo, in the midst of it there was the image of a
woman clothed i in a searlet robe, and holding in her right hana
i piece of gold coin, and in her left a string of pearls. But both

P16] 241

118 - A BRIEF EXPOSITION OF THE

the place of worship and the image were the effect of fantasy ,
for infernal spirits can by fantasies represent magnificent
objects, by closing the interiors of the mind, and opening only
its exteriors. When I perceived, however, that it was a delu-
sion of this kind, I prayed to the Lord, and suddenly the
interiors of my mind were opened, and then, instead of a mag
nificent temple, I saw a house full of clefts and chinks from top
to bottom, so that none of its parts cohered together, and
instead of the woman I saw hanging up in that house an image,
the head of which was like a dragon’s, the body like a leopard’s,
and the feet like a bear’s, thus like the beast which is described
as rising out of the sea, Apoc. xiii. ; and instead of a floor there
was a bog containing a multitude of frogs; and I was informed,
that beneath the bog was a large hewn stone, under which the
Word lay entirely hidden. On seeing this, I said to the juggler,
‘Ts this your place of worship?” and he said, “It is;” but
then suddenly his interior sight was opened also, and he saw
the same things that I did; whereupon he uttered a great cry,
and said, “ What and whence is all this?” And I said, “This
is in consequence of light from heaven, which discovers the
quality of every form, and thus the quality of your faith separate
from spiritual charity.” Then immediately an east wind blew,
and carried away every thing that was there, and also dried up
the bog, and thereby exposed the stone under which lay the
Word ; and afterwards there breathed a vernal warmth from
heaven, and lo, then, in the very same place, there appeared a
tabernacle, as to its outward form, plain and simple. And the
angels who were with me said, * Behold, the tabernacle of
Abraham, such as it was when the three angels came to him
and announced the future birth of Isaac; it appears indeed
simple to the eye, but nevertheless according to the influx of
light from heaven it becomes more and more magnificent.” And
they were permitted to open the heaven which is the abode of
angels who excel in wisdom, and then by virtue of the influx
of light from thence the tabernacle appeared as a temple re-
sembling that of Jerusalem ; and on looking into it, I saw that
the stone in the floor, under which the Word was deposited,
was set with precious stones, from which there issued forth the
bright rays as of lightning that shone upon the walls, and
caused beautiful variegations of color on certain cherubie forms
that were sculptured on them. As I was admiring these things,
the angels said, ‘ Thou shalt yet see something still more won-
derful.” And it was permitted them to open the third heaven,
which is the abode of the celestial angels who excel in love, and
then by virtue of the influx of flaming light from thence the
whole temple disappeared, and in its stead was seen the Lord
alone, standing on the foundation stone, which was the Word,
in ee form that he appeared in before John, Apoe. i
6 6
ad Ed

DOCTRINE OF THE NEW CHURCH. 119

But inasmuch as the interiors of the minds of the angels were
then filled with holiness, occasioning in them a strong pro-
pensity to fall prostrate upon their faces, suddenly the passage
of light from the third heaven was closed by the Lord, and that
from the second heaven opened again, in consequence of which.
the former appearance of the temple returned, and also of the
tabernacle, but this was in the midst of the temple. Hereby
was illustrated the meaning of these words in this chapter:
“ Behold, the tabernacle of God is with men, and He will dwell
with them,” verse 3, n. 882; and by these, “ And I saw no
temple (in the New Jerusalem), for the Lord God Omnipotent
and the Lamb are the temple of, it,” verse 22, n. 918.

119. Tne Srconp Memoraste Reration. Awaking on a
time out of sleep, I fell into a profound meditation about God ;
and when I looked upwards, I saw in the heaven above me a
most clear shining light in an oval form; and as I fixed my
eyes attentively upon the light, it removed gradually from the
centre towards the circumference: and lo! then heaven was
opened unto me, and I beheld magnificent scenes, and saw
angels standing in the form of a circle, on the southern side of
the opening, in conversation with each other; and because J
earnestly desired to know what they were conversing about, it
was permitted me first to hear the sound of their voices, whieh
was full of celestial love, and afterwards to distinguish their
speech, which was full of wisdom flowing from their love. They
conversed together concerning the One God, of conjunction with
Him, and salvation thereby. The matter of their discourse was
for the most part ineffable, there being no words in any natural
language adapted to convey its meaning; but as I had often-
times been in consort with angels in their heaven, and, being
at such times in a similar state with them, was also in the use
and understanding of their language, therefore I was now able
to comprehend what they said, and to collect some particulars
from their conversation, which may be intelligibly expressed in
the words of natural language. They said that the Divine Exse
as One, the Same, the Peal (Ipsum), and Indivisible ; that so also
is the Divine Essence, inasmuch as the Divine Esse is the Divine
Essence ; and that so, likewise, is God, for the Divine Essence,
which is also the Divine Esse, is God. This they illustrated by
spiritual ideas, saying, that the Divine Esse cannot possibly be-
long to several, so as to be a Divine Esse in each of them, and
yet remain One, the Same, the Real, the Indivisible; for on
such a supposition, each would think from his own esse of and
by himself’; or should the thoughts of each be influenced at the
same time trom and by the rest, to agreement and unanimity,
they would then be several unanimous Gods, and not one God ;

for unanimity, being the consent of several, and at the same
243

119 A BRIEF EXPOSITION OF THE

time of each from and by himself, does not comport with the
unity of God, but implies plurality. They did not say, of Gods,
because they could not, inasmuch as the light of heaven, which
gave birth to their thought, and which conveyed their words,
was in opposition to that expression. They added further, that
when they meant to pronounce the word Gods, and each ‘as a
distinct person by Himself, the power of pronunciation was
diverted immediately to utter one God, yea, the only God.
Again, they proved that the Divine Esse is the Divine Esse in
itself, not from itself, because to be from itself supposes an Esse
in itself from another: thus it supposes a God from a God,
which isnot possible. What is from God is not called God, but
is called Divine ; for what is God from God ; consequently, what
is God from God born from eternity ; and what is God from
God proceeding through a God born from eternity ; but obscure
words, that have no light in them from heaven? They said
further, that the Divine Esse, which in itself is God, is the
Same; not simply the Same, but infinitely the Same, that is,
the Same from eternity to eternity; it is the Same in every
place, and the Same with every one, and in every one; but
that all variableness and changeableness is in the recipient,
oceasioned by the peculiar state and circumstances thereof.
That the Divine Esse, which is God in Himself, is the Real,
they thus explained : God is the Zeal, because He is Love itself,
and Wisdom itself, 01, what is the same, because He is Good
itself, and Truth itself, and of consequence Life itself; which,
unless they were real in God, could have no existence in heaven
or in the world, inasmuch as there would be nothing in them
that had relation to what is real ; for all quality has its quality
from this condition of its existence, that there be a something
real, from whence it is derived, and to which it has relation as
the cause of its peculiar quality. This Reality, which is the
Divine Esse, is not in place, but with those and in those who
are in place, according to its reception; inasmuch as neither
place, nor progression from one place to another, is predicable
of love and wisdom, or of goodness and truth, or of life derived
thence, which are Reality in God, nay, Real God [or God
Himself]; but such things exist in God without place, and
this is the foundation of the Divine omnipresence ; wherefore
the Lord says, “ Dat He ts in the midst of them, and that [He is
in them, and they in Him.” But since He cannot be received
by any creature such as He is in Himself, He appears such as
Ife isin Himself as asun above the angelic heavens; that which
proceeds thence as light being Himself as to wisdom, and that
which proceeds thence as heat being Himself as to love. Yet
He Himself is not that sun, but Divine Love and Divine Wisdom
in their proximate emanation from Him, and round about Him,
a c asu1 before the angels: Himself in the sun is a Man,

DOCTRINE OF THE NEW CHURCH. 11$

ovr Lorp Jesus Curist, both with respect to the All-begetting
Divinity, and with respect to the Divine Humanity; inas.
much as the Real Esse, which is Love itself, and Wisdom it-
self, was His soul from the Father, and thus Divine Life, which
is life in itself. The case is otherwise with man, for in him
the soul is not life, but a recipient of life. This the Lord also
teaches when He saith, “Z am the Way, the Truth, and the
Life ;” and in another place, “As the Lather hath life in Him-
self, so hath He given to ihe Son to have life in Himself,”
John v. 26. Life in Himself is God. They further added,
that whosoever is under the influence of any spiritual light,
may see plainly from what has been said, that the Divine Esse,
which is also the Divine Essence, being One, the Same, the
Real, and of consequence Indivisible, cannot possibly exist in
more than one; and that if it should be supposed to exist in
more, manifest contradictions would follow upon such a sup-
position.

As [I listened to this discourse, the angels perceived in my
thought the common ideas respecting God entertained in the
Christian church, of a trinity of persons in unity, and their
unity in trinity ; as also of the birth of the Son of God from
eternity : whereupon they said to me, “ What notions are these
which thou entertainest? Are they not the offspring of natural
light, wherewith our spiritual light has no agreement? Unless
therefore thou removest these ideas from thy mind, we must
shut heaven against thee and begone.” But I replied, “ Enter,
I beseech you, more deeply into my thought, and possibly you
will find it in agreement with your own.” And they did so,
and perceived, that by three persons I understood three pro-
ceeding Divine attributes, which are creation, redemption, and
regeneration, and that those attributes belong to one God; and
that by the birth of the Son of God from eternity, I understood
His birth foreseen from eternity, and provided in time. I then
acquainted them, that I had received this my natural idea of a
trinity and unity of persons, and of the birth of the Son of
God trom eternity, from the doctrine of faith in the church,
that has its name from Athanasius: and that that doctrine is
right, if only instead of a trinity of persons is substituted
therein a trinity of person, which solely exists in the Lord
Jesus Christ ; and if, instead of the birth of the Son of God
from eternity, is understood His birth foreseen from eternity.
and provided in time, because as to the Humanity which He
assumed, He is expressly called the Son of God. Then the
angels said, Well, well; and they desired me to declare upon
their testimony, that whosoever does not approach the real God
of heaven and earth, cannot have entrance into heaven, inas-
much as heaven is heaven from that God only ; and that that
God is Jesus Christ, who is Jehovah Lord, from eternity ee

5

120 A BRIEF EXPOSITION OF THE

in time Redeemer, and to eternity Regenerator ; of consequence,
who is at once Father, Son, and Holy Spirit ; and that this is
the gospel, which is to be preached. After this, the heavenly
light, which I had before seen over the aperture, returned, and
by degrees descended thence, and filled the interiors of my
mind, and illuminated my ideas concerning the unity and trinity
of God; and then I perceived, that the ideas which I had ori
ginally entertained about them, and which were merely natural,
were separated, as chaff is separated from the wheat by winnow-
ing, and that they were carried away, as by a wind, to the

> ;
northern part of heaven, and there disappeared.

120. Tot Tatrp Memorasre Reration. Inasmuch as the
Lord has favored me with a sight of the wonderful things that
are in the heavens and under the heavens, it is therefore my
duty, in the discharge of my commission, to relate what I have
seen. There was shown me a magnificent palace, with a temple
in its inmost part, and in the midst of the temple was a table otf
gold, on which lay the Word, and two angels stood beside it.
About the table were three rows of seats: the seats of the first
row were covered with silk damask of a purple color; the seats
of the second row with silk damask of a blue color; and the
seats of the third row with white cloth. Below the roof, high
above the table, there was seen a spreading curtain, which shone
with precious stones, from whose lustre there issued forth a
bright appearance as of a rainbow, when the firmament is clear
and serene after a shower. Then suddenly there appeared a
number of clergy sitting on the seats, all clothed in the gar-
ments of their sacerdotal office. On one side was a wardrobe,
where stood an angel who had the care of it, and within lay
splendid vestments in beautiful order. It was a Council con-
vened by the Lord ; and I heard a voice from heaven saying,
Deliberate; but they said, on what? It was said, Concerning
the Lord the Saviour, and concerning the Holy Spirit. But when
they began to think on these subjects, they were without illus-
tration; wherefore they made supplication, and immediately
light issued down out of heaven, which first illuminated the
hinder part of their heads, and afterwards their temples, and last
of all their faces ; and then they began their deliberation, and,
as they were commanded, First, concerning the Lord the Saviour.
The first proposition and matter of inquiry was, who assumed the
Humanity in the Virgin Mary? And the angel standing at the
table, on which the Word lay, read before them these words in
Luke: “The angel said unto Mary, Behold thou shalt conceive in
thy womb, and bring forth a Son, and shall call His name Jesus.
He shalt be great, and shall be called the Son of the Highest. And
Mary said to the angel, How shall this be, seeing I know not a
man? And the argel answering said, The Holy Spirit shall come

246

DOCTRINE OF THE NEW CHURCH. 12¢

upon thee, and the power of the Highest shall overshadow thee,
wherefore also that Holy Thing which shall be born of thee shalt
he called the Son of God,” chap. 1. 81, 82, 34, 35. Then he also
read from the 20th to the 25th verse of the first chapter of
Matthew, and when he came to the 25th verse, he uttered it
with a loud voice. Besides these passages he read many more
out of the Evangelists, as Matt. iii. 17; chap. xvii. 5; John xx. 31;
and several other places, where the Lord as to His Humanity
is called the Son of God, and where He, trom His Humanity,
calls Jehovah His Father ; and also out of the Prophets,
where it is foretold that Jehovah Himself should come into
the world ; particularly these two passages in Isaiah. “/¢ shall
be sacd in that day, lo! this is our God, whom we have expected,
. te delwer us; this is Jehovah, whom we have expected ; let us
exult and be glad in Mis salvation,” chap. xxv. 9. “ The voice
of him that crieth in the desert, prepare ye the way of Jehovah,
make straight in the wilderness a highway for our God: for the
glory of Jehovah shall be revealed, and all flesh shall see it
together. Behold, the Lord Jehovah cometh in strength; He shall
Seed His flock like a shepherd,” chap. xl. 3, 5, 10,11. And the
angel said, Inasmuch as Jehovah Himself came into the world,
and assumed the Humanity, whereby He has redeemed and
saved men, therefore He is called by the prophet the Saviour
and the Ieedeemer; and then he read betore them the following
passages : “Surely God is in Thee, and there is no God beside:
verily Thou art a God that hidest Thyself, O God of Israel the
Saviour,” Isaiah xlv. 14,15. “Am not I Jehovah? and there
is no God else beside Me? a just God, and there is no Saviour
beside Me ?” chap. xlv. 21. “Z am Jehovah, and beside Me
there is no Saviour,” chap. xliii. 11. “Zam Jehovah thy God,
and thou shalt acknowledge no God beside Me, and there is
no Saviour beside Me,” Hosea xiii. 4. “That all flesh may
know that I Jehovah am thy Saviour and thy Redeemer, Isaiah
xlix. 26; chap. xl..16. “As for our Redeemer, Jehovah of
Hosts 1s His name,” chap. xlvii. 4. “Their Redeemer, the
strong Jehovah of Hosts is His name,” Jeremiah |. 34. Seho-
vah rs my Rock and my Fedeemer,”’ Psalm xix. 14. “ Thus
saith Jehovah thy Redeemer, the Holy One of Israel, I Jehovah
am thy God,” Isaiah xlviii. 17; chap. xlili. 14; chap. xlix. 7;
chap. liv. 8. “Thou Jehovah art our Father; our Redeemer
JSrom the age 7s Thy name, chap. 1xiii. 16. “Thus saith Jehovah
thy Redeemer, I am Jehovah that maketh all things, and alone
by Myself,” Isaiah xliv. 24. “Thus saith Jehovah the King of
Israel, and His Redeemer Jehovah of Hosts, I am the First-anad
the Last,and beside Me there is no God,” chap. xliv. 6. “Jehovah
of Hosts is His name, and thy Redeemer the Holy One of Israel,
the God of the whole earth shall He be called,” chap. liv. 5. “Be
hold the days shall come, when Iwill raise unto David a pak
24

120 A BRIEF EXPOSITION OF THE

ous branch, who shall reign aKing, and thisis Hisname, Jehovah
our Righteousness,” Jer. xxiii. 5,6; chap. xxxiil. 15,16. “Jn
that day Jehovah shall be King over all the earth ; in that day
there shall be one Jehovah, and His name one,’ Zech. xiv. 9.
From all these passages collected, they that sat on the seats
were unanimously confirmed in this opinion, namely, that
Jehovah Himself assumed the Humanity, for the purpose of
redeeming and saving mankind. But instantly a voice was
heard from some Roman Catholics, who had hid themselves
behind the altar, saying, How can Jehovah the Father become
aman? Is He not the Creator of the universe? And one of
those who sat on the second row of seats turned himself towards
the voice, and said, Who was it then? And he who had been
behind the altar, standing now beside the altar, replied, Zhe Son

Jrom eternity. But answer was returned, Is not the Son from

eternity, according to your own confession, also the Creator ot
the universe? And what isa Son, or a God, born from eternity ?
And how is it possible for the Divine Essence, which is one and
indivisible, to be separated, so that one part can descend with-
out the whole? Zhe second matter of inquiry concerning the
Lord was, whether or no, according to this reasoning, the
Father and He are one, as the soul and the body are one?
And they said, that this must follow of consequence, inasmuch
as the soul is trom the Father. Then one of those, who sat on
the third row of seats, read out of the Confession of Faith,
called the Athanasian Creed, the following passage : “Although
our Lord Jesus Christ, the Son of God, is God and man, yet He
is not two, but one Christ ; yea, Lle is in every respect one, being
one person ; for as the soul and body make one man, so God and
man are one Christ.” He added, that this faith is received
throughout the whole Christian world, even by the Roman
Catholics. Then they said, what need have we of further proof?
God the Father and He are one, as the soul and body are one ;
and since this is the case, we perceive that the Humanity of the
Lord is Divine, because it is the Humanity of Jehovah; like-
wise that the Lord ought to be approached as to His Divine
Humanity ; and that thus and in no other possible way can
access be had to the Divinity which is called the Father. This
conclusion of theirs the angel contirmed by several passages
out of the Word, amongst which were these, in Isaiah: “ Unto
us @ Child is born, unto us a Son is given, whose name shall be
Wonderful, Counsellor, God, Hero, Father of Eternity, Prince
of Peace,” chap. ix. 5. Again, “Abraham knoweth us not, and

Israel doth not acknowledge us, Thow Jehovah art our Father, .

our Redeemer, from the age is Thy name,” \xiii. 16. And in

John, ‘Jesus said, he that believeth on Me believeth on Him

chat sent Me, and he that seeth Me, seeth Him that sent Me,”

J aati 44,45. “Philip said unto Jesus, show us the Father;
248

DOCTRINE OF THE NEW CHURCH. 120

Jesus said unto him, He that seeth Me, seeth the Futher ; how
then sayest thou, show us the Kather ? believest thou not that I
am in the Father, and the Father in Me ? John xiv. 8,9. “Jesus
said, Iand the Father are one,” chap. x. 30. And again, “Add
things that the Father hath are Mine, and all Mine are the
Fathers,” chap. xvi. 15; chap. xvii. 10. Lastly, “ Jesus said,
LI am the Way, the Truth, and the Life: no one cometh to the
Father but by Me,” chap. xvi. 6. When the angel had ended,
they all declared with one mouth and one heart, that the Hu-
manity of the Lord is Divine, and that this ought to be ap-
proached in order to come at the Father ; inasmuch as Jehovah
God, who is the Lord from eternity, by the Humanity sent
Himself into the world, and made Himself visible to mankind,
and thereby gave them access unto Him. In like manner He
made Himself visible to men of old time, in a human form,
and so gave them access unto Him; but then it was by means
of an angel,

After this they proceeded to deliberate about the [oly Spirit;
and previous thereto, they laid open the idea generally received
concerning God the Kather, the Son, and the Holy Spirit, which
is, that God the Father is seated on high, with the Son at His
right hand, and that by them is sent forth the Holy Spirit, to
enlighten and instruct mankind. but instantly a voice was
heard from heaven, saying, we cannot endure an idea formed
on such a conception ; who does not know, that Jehovah God is
omnipresent? And whosoever knows and acknowledges this
truth, must also acknowledge, that it is He who enlightens and
instructs ; and that there is not a mediating God distinct from
Him ; much less is there a third God distinct from two others,
as one person is distinct from another person; wherefore let
the former idea, which is vain and frivolous, he removed, and
let this, which is just and right, be received, and then you
will see clearly. But immediately a voice was heard again from
the Roman Catholics, who had concealed themselves behind the
altar of the temple, saying, what then is the Z/Zoly Spirit, men-
tioned in the writings of the Evangelists, and Paul, by whom
so many learned men among the clergy, and particularly of
our church, profess themselves to be guided? What person in
Christendom at this day denies the Holy Spirit, and His ope-
rations? Upon this one who sat on the second row of seats,
turned towards the altar, and said, ye insist that the Holy
Spirit is a distinct person of Himself, and a distinct God of
Himself; but what is a person coming forth and proceeding
from a person, except the operation which comes forth and
proceeds? One person cannot come forth and proceed from
another, by another, but operation can; or what is a God
coming forth and proceeding from a God, but the Divine Prin-
ciple which comes forth and proceeds? One God ae a

120 A BRIEF EXPOSITION OF THE

forth and proceed from another, by another, but what is Divine
may come forth and proceed from one God? Is not the Divine
Essence one and indivisible,and inasmuch as the Divine Essence
or the Divine Esse is God, is not God therefore one and indi-
visible? On hearing these words, they that sat on the seats
unanimously agreed in this conclusion, that the Holy Spirit is
not a distinet person of Himself, consequently not a distinct
God of Himself; but that by the Holy Spirit is meant the
Divine Sanctity coming forth and proceeding from the one only
omnipresent God, who is the Lord. To this the angels, who
stood at the golden table whereon the Word was placed, said,
Wet: it is not written in any part of the Old Testament, that
the prophets spake the Word from the Holy Spirit, but from
Jehovah the Lord ; and wherever the Holy Spirit is mentioned
in the New Testament, it signifies the Divine Proceeding, which
is the Divine Principle that enlightens, instructs, vivifies, re-
forms, and regenerates. After this came on another subject of
inquiry, respecting the Holy Spirit, namely: From whom pro-
ceeds the Divine Principle which is called the Holy Spirit ;
whether from the Divine which is called the Father, or from the
Divine Human which is called the Son? And whilst they were
engaged in this inquiry, there shone a light from heaven,
whereby they saw that the Divine Sanctity, which is signitied
by the Holy Spirit, proceeds from the Divine in the Lord by
His glorified Humanity, which is the Divine Humanity, com-
paratively as all activity proceeds trom the soul by the body
with man. This the angel who stood at the table confirmed by
the following passages : “/Ze,whom theather hath sent, speaketh
the words of God ; He hath notgiven the Spirit by measure unto
Him ; the Father loveth the Son, aud hath given all things into
His hand,” John iii. 84, 85. “ Lhere shall come forth a vod out
of the stem of Sesse, the Spirit of Jehovah shall rest upon Him,
the Spirit of Wisdom and Understanding, the Spirit of Counsel
and Might,” Isa. xi.1,2. “ That the Spirit of Jehovah was put
upon Him, and was in Him,” chap. xlii.1; chap. lix. 19, 21; chap.
Ixi. 1; Lukeiv. 18. “ When the Holy Spirit shall come, whom
L will send unto you from the Father,” John xv. 96.“ Heshall
glorify Me, for LHe shall receive of Mine, and shall show it unto
you ; all things that the Father hath are Mine, wherefore I said
that He shall receive of Mine, and shall show it unto you,” John
xvi. 14,15. “JP I go away, I will send the Comforter unto
you,” John xvi. 7. “ The Comforter is the Holy Spirit,” Sohn
xiv. 26. “The Iloly Spirit was not yet, because Jesus was not
yet glorified,” John vii. 89. But after His glorification, “ Jesus
breathed on His disciples, and said, Receive ye the Holy Spirit,”
John xx. 22. Andin the Apocalypse, “ Who shall not glorify
Thy name, O Lord, because Thou Alone art Holy,” chap. xv. 4
ge as the Divine Operation of the Lord, by virtue of His
5

DOCTRINE OF THE NEW CHURCH. 120

Divine Omnipresence, is signified by the Holy Spirit, therefore
when the Lord spake to His disciples concerning the Holy
Spirit, whom he would send from God the Father, He also
said, “J will not leave you comfortless, I go away and come again
unto you; and wm that day ye shall know that [amin My Father,
and ye in Me, and I in you,” John xiv. 18, 20, 28: and just
before His departure out of the world He said, “Zo! J am with
you all the days, even to the consummation of the age,” Matt.
xxviii. 20. Hlaving read these words in their presence, the
angels said, From these, and many other passages in the Word,
it is evident, that the Divine Principle which is called the Holy
Spirit, proceeds from the Divine in the Lord by His Divine
Human. Whereupon they that sat on the seats all exclaimed,
This is Divine Truth.

Lastly, this decree was passed: That from what has been
deliberated in this council, we clearly see, and of consequence
acknowledge as holy truth, that in the Lord God the Saviour
Jesus Christ there is a Divine Trinity, consisting of the All-
begetting Divinity which is called Father, the Divine Humanity
which is the Son, and the Divine Proceeding which is the Holy
Spirit : then they lifted up their voices together, saying, “Jn
Jesus Christ dwelleth all the fulness of the Divinity bodily,”
Col. ii. 9. Thus there is One God in the church.

When these conclusions were determined in that magnifi-
cent council, they rose up to depart; and the angel, the keeper
of the wardrobe, presented to each of them who sat on the
seats, splendid garments, interwoven here and there with
threads of gold, and said, Receive ye these wedding garments.
And they were conducted in a glorious manner to the New
Christian Heaven, with which the church of the Lord on earth,
which is the New Jerusalem, will be in conjunction.

Zechariah, chap. xiv. ver. 7, 8, 9.

It shall be one day which is known to Jehovah, not day nor
night, for about evening-time it shall be light. It shall come to
pass in that day, living waters shallgo out from Jerusalem: and
Jehovah shall be King over all the eurth: in that day there
shall be One Jehovah, and His name One.

251
THE END.

THE NATURE OP

THE INTERCOURSE

BETWEEN

THE SOUL AND THE BODY.

hoe NALURE

OF THE

Intercourse between the Soul

and the Body

WHICH IS SUPPOSED TO BE EFFECTED EITHER BY PHYSICAL INFLUX, OR BY
SPIRITUAL INFLUX, OR BY PRE-ESTABLISHED HARMONY

FROM THE LATIN OF

EMANUEHG SWEDENBORG

Servant of the Lord Fesus Christ

Being a translation of his work entitled ‘Dz Commercio ANIM ET Corpus, quod creditur fier
vel per Influxum Physicum, vel per Influxum Spiritualem, vel per

F Harmoniam Prestabilitam.”” Londini, 1769

NEW YORK

AMERICAN SWEDENBORG PRINTING AND PUBLISHING
SOCIETY

20 COOPER UNION

MDCCCLXYXAII

18

1G

ll.

IV.

Vi,

VI.

VET,

Vil

IX.

nS

XI

Xi.

[

CONTENTS.

That there are two Worlds, a Spiritual World inhabited by
Spirits and Angels, and a Natural World inhabited by Men..
That the Spiritual World first existed and continually sub-
sists from its own sun ; and that the Natural World first ex-

isted and continually sbalsts from its own suD,...........
That the sun of the Spiritual World is pure Love, from Jehovak
God, who is in the midst of it.................2.. AOUOC OL

That from that Sun proceed Heat and Light; and that the
Heat proceeding from it in its essence is Love, and the Light
thence in its essence is Wisdom..............0cceccccccecs
That both that Heat and that Light flow into Man, the Heat
into his Will, where it produces the good of love, and the
Light into his Understanding, where it produces the truth of
WISOMM jerecis,cho.tunsiciere sfelevrelenstonerer og renetete arerctete ets erate aes Basie sie
That those two elements, viz. Heat and Light. or Love and
Wisdom, flow conjointly from God into the soul of man, and
by this into the mind, its affections and thoughts, and from
these into the senses, speech, and actions. of the body.......

That the sun of the Natural World is pure fire ; and that the
world of nature first existed and continually subsists by means
OE SEMES SUN cpg acetic tot ni ateridis: do's 5th sale d coals nce vee aee «
That therefore every thing which proceeds from this sun, re-
garded in itself, is dead..............cccceece ars Seer svetars ser

That what is Spiritual clothes itself with what is Natural, as
a man clothes himself with a garment............... eeeieee

That Spiritual Existences so clothed in man, are what enable
him to live as a Rational and Moral Man, thus a Spiritually
NAGA NEN occ fia se create ee ne'sledsSecwwcwss a8 eeaeeyetets sterols

That the reception of that Influx is according to the state of
Doye-and Wisdom with tan, 6... isen pace wnncles ooe'e ec

That the Understanding in maa is capable of being elevated
into the Light, that is, into the Wisdom, in which are the an-
gels of heaven, according to the improvement of his reason ;
and that, in like manner, his Will is capable of being elevated
into the Heat of heaven, that is, into the Love of heaven, ac-
cording to the deeds of his Life: but that the Love of the

Sections,

10

11

17] 257

CONTENTS.

Will is not elevated, except so far as the man wills and does
those things which the Wisdom of the Understanding teaches
XIII. That it is altogether otherwise with beasts.................
XIV. That there are three Degrees in the Spiritual World, and
three Degrees in the Natural World, hitherto unknown, accord-
ing to which’all influx takes place. ci00 62.6 esses sven couche
XV. That Ends are in tae first degree, Causes in the second, and
Effects in: the third +... v.20. <1 asc overs « cle's /esate slesarstare ohoponereviaieelete
XVI. That hence is evident what is the nature of Spiritual Influx,
from its origin to its effects........ cuassssicneselcessiseesies

Sections

16

17

18

THE NATURE OF

THE INTERCOURSE

BETWEEN

THE SOUL AND THE BODY.

1. Torre are three opinions and tenets, or three hypotheses,
respecting the intercourse between the soul and the body, or
respecting the manner in which the one operates on the other,
and in which they both operate in union; the first is called:
Physical Influx, the second Spiritual Influx, and the third Pre-
established Harmony. The First hypothesis, which is that. of
PHYSICAL INFLUX, draws its origin from the appearances of the
senses, and the fallacies which spring from that source. For
it appears as if the objects of sight, whieh affect the eyes,.
flowed into the thought, and produced it; in like manner
speech, which affects the ears, appears to flow into the mind,
and produce ideas there ; and the case appears to be similar
with respect to the smell, taste and touch. The organs. of these
senses first receive, by contact, impressions from surrounding
objects; and the mind appears to think, and also to will, ac-
cording to the affections of those organs ; observing which, the
ancient philosophers and schoolmen concluded there to be an
influx from the organs of sense into the soul, and hence adopted
the hypothesis of Physical or Natural Influx. The Srconp hy-
pothesis, which is that of sprriruaL INFLUX, ealled by some
Occasional Influx, draws its origin from order and its laws.
For the soul is a spiritual substance, and is consequently purer,
prior, and interior; but the body is material, and is consequently
grosser, posterior, and exterior ; and it is according to order for
what is purer to flow into what is grosser, what is prior into
what is posterior, and what is interior into what is exterior ;
thus what is spiritual into what is material ; and not the con-
trary ; consequently, it is according to order for the mind, as
the seat of thought, to flow into the sight according to the
state induced on the eyes by the objects before them,—which
state, also, that mind disposes at its pleasure ; and likewise for
the mind as the seat of perception to flow into the pearing,

25

2 THE INTERCOURSE BETWEEN

according to the state induced on the ears by speech. The
Tarrp hypothesis, which is that of PRE-ESTABLISHED HARMONY,
originates from appearances and fallacies to which the rational
faculty is subject. For in the operation itself, the mind acts
together and simultaneously with the body ; but, nevertheless,

every operation is first successive and afterwards simultaneous. .

Now successive operation is influx, and simultaneous operation
is harmony ; which occur when the mind thinks and afterwards
speaks, or when it wills and afterwards acts. It is therefore a
fallacy of the rational faculty to establish that which is simul-
taneous and exclude that which is successive. No fourth opin-
ion respecting the intercourse between the soul and the body
can be framed; for either the soul must operate on the body,
or the body on the soul, or both continually together.

2. Since the hypothesis of spiritual influx draws its origin,
as just observed, from order and its laws, this opinion has been
acknowledged and received by the wise in the learned world
in preference to the other two; for every thing which draws its
origin from order, is truth, and truth manifests itself by virtue
of its inherent light, even in that shade which obscures the ra-
tional perception while the truth only exists in the form of an
hypothesis. There are three things which involve this hypo-
thesis in shade, viz., ignorance respecting what the soul is, ig-
norance respecting what anything spiritual is, and ignorance
respecting the nature of influx: wherefore these three things
must first be unfolded before the rational faculty can see the
truth itsetf. For truth, while it cnly exists in the form of an
hypothesis, is not truth itself, but a conjecture respecting it;
it is like a picture seen at night on a wall by the light of the
stars, to which the mind assigns a different form according to
its fancy ; whereas its proper form is seen when the sun illu-
minates it in the morning, and not only discovers and renders
visible its general figure, but also its particular parts: just so,
out of the shade in which the truth appears while this opinion
exists in the form of an hypothesis, arises the open truth, when
it is known what and of what nature that which is spiritual is
respectively to that which is natural; what and of what nature
the human soul is; and what is the nature of the influx that
flows into the sovl, and by the soul into the perceptive and
thinking mind, aud from this into the body. But these sub-
jects can be explained by no man, unless he have received
from the Lord the privilege of being in society with angels in
the spiritual world and with men in the natural world at the
same time; and since this privilege has been bestowed on me,
I have been enabled to describe what and of what nature they
are. This I have done in the work on Consvaran Love, in the
Memorable Relation respecting the nature of what is SprrirvaL,
n. tee in that respecting the Human Sout, n. 815; iu

THE SOUL AND THE BODY. 2

that respecting Inriux, n. 380; and more fully in that at n.
415—422.* Who does not know, or may not know, that the

ood of love and the truth of faith flow from God into man,
and that they flow into his soul, and are felt in his mind; and
that they flow again, from his thought into his speech, and from
his will into his actions? That spiritual influx, and its origin
and derivation, are from thence, shall be manifested in the tol-
\owing order. I. That there are two worlds, a spiritual world,
which is inhabited by spirits and angels, and a natural world,
which is inhabited by men. IL. That the spiritual world jirst
existed and continually subsists from its own sun 3 and thatthe
natural world first existed and continually subsists from tts own
sun. UI. That the sun of the speritual world is pure love from
Jehovah God, who ts in the midst of it. IV. That from that
sun procecd heat and light ; and that the heat proceeding from
it is in tts essence love, and. the light thence is in its essence
wisdom. WV. That both that heat and tnrat light flow into man,
the heat into his will, where it produces the good of love; and
the light into his understanding, where it produces the truth
of wisdom. VI. That those two elements, viz., heat and light,
or love and wisdom, flow conjointly from God into the soul of
man, and by this into his mind, its affections and thougita,
and from these into the senses, speech and actions of the
body. VII. That the sunof the natural world is pure fire;
and that the world of nature jirst existed and continually sub-
sists by this sun. WII. That therefore every thing which pro-
ceeds From this sun, regarded in itself, is dead. IX. That that
which is spiritual, clothes itself with that which is natural, as
man clothes himself with a garment. X. That spiritual things
thus clothed in man enable him to live as a rational and moral
man, thus as a spiritually natural man. XI. That the recep-
tion of that influx is according to the state of love and wisdom
with man. XII. That the understanding in man is capable
of being elevated into the light, that is, into the wisdom, in which
are the angels of heaven, according to the improvement of his
rational faculty ; and that his will is capable of being elevated,
in like manner, into heat, that is, nto love, according to the
deeds of his life; but that the love of the will is not elevated,
except so far as man wills and does those things which the wis-
doin of the understanding teaches. XIU. That beasts are con-
stituted quite otherwise. XIV. That there are three degreesin
the spiritual world, and three degrees in the natural world, ae-
cording to which ail influa takes place. XV. That ends are in
the first degree, causes in the second, and effects in the third.
XVI. That hence may appear what is the nature of spiritual

* Those who may not possess the work on ConsuGiaL Love, will find the same
articles in the Tw-e CuristiaN RELIGION, n. 280; n. 697 3 n. 3550.77, and n. 1&

261

3, 4 THE INTERCOURSE BETWEEN

influx from its origin to its effects. Each of these propositions
shall now be briefly illustrated.

I. That there are two worlds, a spiritual world inhabited
by spirits and angels, and a natural world inhabited by men.

3. That there is a spiritual world inhabited by spirits and
angels, distinct from the natural world inhabited by men, is a
fact which, because no angel has descended and declared it,
and no man has ascended and seen it, has been hitherto un-
known, even in the Christian world; lest, therefore, from ig-
norance of the existence of such a world, and the doubts re-
specting the reality of heaven and hell which result from such
ionorance, men should be infatuated to such a degreee as to
become naturalists and atheists, it has pleased the Lord to open
my spiritual sigit, and, as to my spirit, to elevate me into hea-
ven, and to let me down into hell, and to exhibit to my view
the nature of both. It has thus been made evident to me that
there are two worlds completely distinct from each other ; one,
all the objects of which are spiritual, whence it is called the
spiritual world; and another, all the objects of which are na-
tural, whence it is called the natural world : as also, that spirits
and angels live in their own world, and men in theirs; and
further, that every man passes by death from his world
into the other, in which he lives to eternity. It is necessary,
in order that the nature of influx, which is the subject of this
little work, may be untolded from its first origin, that some in-
formation respecting both these worlds should be first premised;
tor the spiritual world flows into the natural world, and actu-
ates it in all its parts; it not only operates upon men, but on
beasts too; and also constitutes the vegetative principle in
trees and herbs.

Il. That the spiritual world jirst existed and continually
subsists from its own sun; and that the natural world first
ecisted and continually subsists from its own sun.

4. There is one sun of the spiritual world, and another sun
of the natural world, because those worlds are completely dis-
tinct from each other; and every world must derive its origin
from a sun; for a world of which all the objects are spiritual,
cannot originate from a sun, all the products of which are na-
tural; for then there must be a physical influx, which, never-
theless, is contrary to order. That the world first existed from
the sun, and not the sun from the world, is manifest by an
effect from the former cause still observable; viz., that the
world, in the whole and in every part, still subsists by the

sun; and subsistence demonstrates existence; wherefore, it is
262

THE SOUL AND THE BODY. 4,5

a common remark, that subsistence is perpetual existence ;
whence it is evident, that take away the sun, and its world
would fall into a chaos, and this chaos into nothing. That, in
the spiritual world, there is a sun different from ‘that in the
natural world, I am able to testify, for I have seen it; in ap-
pearance, it is a globe of fire, like our sun, is of much the same
magnitude, and at the same distance from the angels as our
sun ‘s from men; but it does not rise or set, but stands immov-
able ina middle altitude between the zenith and the horizon ; :
whence the angels enjoy perpetual light and perpetual spring.
The man who reasons upon the subject without knowing any
thing respecting the sun of the spiritual world, may easily fall
into insane notions when he endeavors to form an idea of the
creation of the universe; thus when he deeply considers it, he
concludes that its origin must be from nature ; and as the origin
of nature is the sun, he conceives that the universe pro-
ceeded from the sun as its creator. Moreover, no one can form
a right conception of spiritual influx, unless he knows the ori-
gin “of it; for all influx proceeds from a sun, spiritual influx
from its sun, and natural influx from its sun; thus the internal
sight of man, which is that of his mind, receives influx from
the spiritual sun, but his external sieht, which is that of his
body, receives influx from the natur al sun; but, in operation,

both act in conjunction, just as the soul acts in con unction with
the body. Hence it is evident into what blindness, darkness,
and fatuity they may fall, who have no knowledge of the spi-
ritual world and its sun ; ‘they may fall into blindness, because
the mind which judges by the sight of the eye alone, becomes

in its reasonings like a bat, which flies by night with a wan-

dering course, ‘and is attracted by a mere “linen cloth that may
any W vhere be hanging up; they may fall into darkness, be-
cause the sight of the mind, w fen the sight of the eye flows
into it from without, is deprived of all spiritual light, and be-
comes like the sight of an owl; and they may fall into futuity,
because the man still continues to think, but he thinks trom.
natural things concerning spiritual things, and not contrariwise;
thus he thinks like a madman, a tool, and an idiot.

III. That the sun of the spiritual world is pure love, from
Jehovah God, who is in the midst of tt.

5. Spiritual things cannot proceed from any other source than
from love, nor love from any other source than Jehovah God, who
is Love itself: hence the sun of the spiritual world, from which,as
their fountain, all spiritual things issue, 1s pure love proceeding
trom Jehovah God, who is in the midst of it. That sun is not it-
self God, but it isan emanation from God, being the proximate
sphere diffused around him and proceeding from him. By

203

5, 6 THE INTERCOURSE BETWEEN

means of this sun, the universe was created by Jehovah Ged

by the universe, we mean, the whole expanse of worlds, which
are as many as the stars in the expanse of our heaven). Crea-
tion was ettected by means of that sun, which is pure love,
thus by Jehovah God, because iove is the very esse of life, and
wisdom is the ewstere of life thence derived, and all things
were created from love by wisdom; this is meant by these
words in John: '*The Word was with God, and God was the
Word; all things were made by him, and without him nothing
was made which was made ; and the world was made by him”
i. 3,10: the Word here is the Divine Truth, thus likewise the
Divine Wisdom; wherefore, also, the Word is called, ver. 9,
the light which illuminates every man: in like manner the Di-
vine Wisdom illuminates by means of the Divine Truth. They
who deduce the origin of worlds from any other souree than
the Divine Love operating by the Divine Wisdom, fall into
hallucinations like those of persons disordered in the brain,
who see spectres as men, phantoms as luminous objects, and
imaginary entities as real figures: for the created universe is a
coherent work, originating trom love operating by wisdom 3 as
you will see, if you are able to examine the chain of things in
their order, from those which are first to those which are last.
As God is one, so also the spiritual sun is one; for the exten-
sion of space is not predicable of spiritual things, which are the
derivations of that sun ; and essence and existence that are in-
dependent of space are present everywhere in space without
space: thus the Divine Love is present from the beginning of
the universe to all its boundaries. That the Divine fills all
things, and by such impletion preserves them in the state in
which they were created, is a truth of which the rational fac-
ulty has a distant appreliension; which becomes a nearer one,
in proportion as the mind has a knowledge of the nature of
love, as it is in itself; of its conjunction with wisdom for the
perception of ends ; of its influx into wisdom for the exhibition
of causes ; and of its operation by means of wisdom for the pro-
duction of effects.

IV. That from that sun proceed heat and light; und that

the heat proceeding from it in its essence ts love, and the light
thence in its essence is wisdom.

6. It is known that in the Word, and thence in the common
language of preachers, fire is mentioned to express Divine Love ;
thus it is usual to pray, that heavenly fire may fill the heart and
kindle holy desires to worship God: the reason of which is, be-
cause fire corresponds to love, and thence signifies it. Hence it is
that Jehovah God was seen by Moses, as a fire, in a bush; as

also by the children of Israel at Mount Sinai ; and that fire was
264

THE SOUL AND THE BODY. 6, 7

commanded to be perpetually kept upon the altar, and the
lights of the candlestick in the tabernacle to be lighted every
evening : : these commands were given because fire signifies love.
That such tire has heat proceeding from it, appears manifestly
from the effects of love : thus, a man is set on fire, grows warm,
and becomes inflamed, as his love is exalted into zeal, or into
red-hot anger. The heat of the blood, or the vital heat of men
ae of ammnalein general, proceeds solely from love, whieh
constitutes their life. Neither is infernal ‘fire any thing else
than love opposite to heavenly love. This then is the reason
that the Divine Love appears to the angels as the sun in their
world, with the aspect of a globe of fire, like our sun, as was
said above ; and that the angels enjoy heat according to their
reception of love from Jehovah God by means of that sun. It
follows from hence, that the light there is in its essence wis-
dom ; for love and wisdom, like esse and existere, are incapa-
ble of being divided, since love exists by means of wisdom and
according to it. This resembles a familiar phenomenon in our
world : at the time of spring, heat unites itself with light, and
causes the vegetable creation to bud, and at length to bear fruit.
Moreover, every one knows experimentally, that spiritual heat
is love and spiritual light is wisdom ; for a man grows warm
in proportion as he feels love, and has a perception of light in
his understanding in proportion as he attains wisdom. Thave
often seen that spiritual light, which immensely exceeds natural
light in clearness and in “splendor, for it is as clearness and
splendor themselves in their very essence; it appears like re-
splendent and dazzling snow, such as the garments of the Lord
appeared when he was transfigured, Mark ix. 3; Luke ix. 28.
As light is wisdom, therefore the Lord calls himself the Light
which illuminates every man, John i. 9; and says in other
places, that he is the Light, Aine ili. 19; oie 12; xii. 35, 36,
als; that j is, that he is Divine Truth itself, which is the Word,
thus Wisdom itself. It is commonly imagined that natural light,
which is the same as the light of reason, proceeds from “the
light of our world: but it proceeds from the light of the spirit-
Gal world ; for the sight of the mind flows ano the sight of
the eye, thus also the light of the spiritual world into the light
of the natura! world, but not contrariwise : if the contrary took
place, there would be physical influx and not spiritual influx.

V. That both that heat and that light flow into man, the
heat into his will, where it produces the good of love, and the
light into his understanding, where it produces the truth of
wisdom.

7. It is known that all things universally have relation to
good and truth, and that there is not a single object a exist:
265

455 THE INTERCOURSE BETWEEN

ence which has not something relative to those two priticiples.
On this account, there are in man two receptacles of life, one,»
which is the receptacle of good, called the will, and another,
which is the receptacle of truth, called the understanding ; and
as good belongs to love, and truth to wisdom, the will is the
receptacle of love, and the understanding is the receptacle of
wisdom. That good belengs to love, is evident from this con-
sideration ; that what a man loves, this he wills, and when he
brings it into act he calls it good ; and that truth belongs to
wisdom appears hence, that all wisdom is composed of truths ;
even the good which a wise man thinks, is truth, which be-
comes good when he wills it and does it. He who does not rightly
distinguish between these two receptacles of life, which are
the will and the understanding, and does not form to himself
a clear notion respecting them, will in vain endeavor to com-
prehend the nature of spiritual influx: for there is influx into
the will, and there is influx into the understanding ; there is
an influx of the good of love into the will of man, and there is
an influx of the truth of wisdom into his understanding; each
proceeding from Jehovah God immediately, by the sun in the
midst of which he is, and mediately, by the angelic heaven.
These two receptacles, the will and the understanding, are as
distinct as heat and light are ; for the will receives the heat of
heaven, which in its essence is love, and the understanding re-
ceives the light of heaven, which in its essence is wisdom; as
was said above. There is an influx from the human mind into
the speech, and there is an influx into the actions; the influx
into the speech takes place from the will by the understanding,
and the influx into the actions takes place trom the understand-
ing by the will. They who are only acquainted with the in-
flux into the understanding, and not at the same time with that
into the will, are like persons having but one eye, who only
see the objects on one side of them, and not those on the other ;
and they are like persons who are maimed, who do their work
awkwardly with one hand only ; and they are like persons that
are lame, who walk by hopping on one foot, with the assist-
ance of a crutch. From these few observations it is plain, that
spiritual heat flows into the will of man, and produces the good
of love, and that spiritual light flows into his understanding,
and produces the truth of wisdom.

VI. That those two elements, viz. heat and light, or love
and wisdom, flow conjointly from God into the soul of man,
and by this into the mind, vis affections and thoughts, and
from these into the senses, speech, and actions of the body.

8. The spiritual influx hitherto treated of by men of learn-

ing, is, the influx from the soul into the body; but they have
266

THE SOUL AND THE BODY. 8

not noticed the prior influx into the soul, and by that into the
body. It nevertheless is well known, that all the good of love,
and all the truth of faith, flow from God into man, and that no
portion of them is from man himself; and whatever flows from
God flows proximately into his soul, and by the soul into the
rational mind, and by this into the organs which constitute the
body. Any person, then, who investigates the nature of spirit-
ual influx without taking this into the account, is like one who
stops up the stream of a fountain and still looks there for un-
failing waters ; or one who deduces the origin of a tree from the
branch and not from the seed; or one who examines principiates*
without attending to the first principle. For the soul is not life
in itself, but is a recipent of life from God, who is life in itself;
and all influx belongs to life, thus is from God. This is meant
by this passage: “Jehovah God breathed into the nostrils of
the man the breath of life [lives], and the man becanie a living
soul,” Gen. ii. 7: to breathe into the nostrils the breath of life
lives], signifies, to implant the perception of good and truth.
The Lord also says of himselt, “ As the Father hath lifein him-
self, so hath he given to the Son to have life in himself,” John
v. 26; to have life in himself is to be God: and the life of the
soul is life influent from God. Now forasmuch as all influx
belongs to life, and life operates by means of its receptacles ;
and the inmost or first of the receptacles in man is his soul;
therefore, in order that the nature of influx may be rightly ap-
prehended, it is necessary to begin from God, and not from an
intermediate station. Were we to begin from an intermediate
station, our doctrine of influx would be like a chariot without
wheels, or like a ship without sails. This being the case, there-
fore, in the preceding articles we have treated of the sun of the
spiritual world, in the midst of which is Jehovah God,-n. 5;
and of the influx of love and wisdom, thus of life, n. 6, 7. The
reason that life from God flows into man by the soul, and by
this into the mind, that is, into the affections and thoughts of
the mind, and from these into the senses, speech, and actions
of the body, is, because these are the subjects of life in suc-
cessive order. For the mind is subordinate to the soul, and the
body is subordinate to the mind: and the mind has two lives,
one belonging to the will and another to the understanding ;
the lite of its will is the good of love, the derivations of which
are called affections; and the life of its understanding is the
truth of wisdom, the derivations of which are called thoughts :
by means of these and the former, the mind lives: but the life
ot the body are the senses, speech, and actions : that these are
derived from the soul by the mind, follows from the order in
which they stand, and from which they manifest themselves
toa wise man without scrutiny. The human soul, being a

* A logical term, denoting things derived from a first principle.

9 THE INTERCOURSE BETWEEN

superior spiritual substance, receives influx immediate.y from
God ; but the human mind, being an inferior spiritual substance,
receives influx from God mediately by the spiritual world ; and
the body, being composed of the substances of nature, which
are called matter, receives influx from God mediately by the
natural world, That the good of love and the truth of wisdom,
flow trom God into the soul of man conjointly, that is, united
into one, but that they are divided by man in their progress,
and are conjoined only with those who suffer themselves to be
led by God, will be seen in the following articles.

VII. That the sun of the natural world is pure fire; and
that the world of nature first ewisted and continually subsists
by means of this sun.

9, That nature and its world, by which we mean the atmos
pheres and the earths which are called planets, among which
is the terraqueous globe on which we dwell, together with all
the productions which annually adorn its surface, subsist solely
from the sun, which constitutes their centre, and which, by the
rays of its light, and the modifications of its heat, is every-
where present, every one knows for certain, from his own ex-
perience, from the testimony of the senses, and from the writings
of those who have treated of such subjects: and as these things
owe their perpetual subsistence to the sun, reason may with cer-
tainty conclude, that they owe their existence also to the same ;
for perpetually to subsist is perpetually to exist as they first
existed; hence it follows, that the natural world was created
by Jehovah God by means of this sun as a secondary cause.
That there are spiritual existences and natural existences, which
are entirely distinct from each other; and that the origin and
support of spiritual! existences are derived from a sun which is
pure love, in the midst of which is the Creator and Upholder
of the universe, Jehovah God, has been demonstrated before ;
but that the origin and support of natural existences are de-
rived trom a sun which is pure fire, and that the latter is de-
rived from the former, and both from God, follows of itself, as
what is posterior follows from what is prior, and what is prior
from the First Cause of all. That the sun of nature and its
worlds is pure fire all its effects demonstrate ; as the concentra-
tion of its rays into a focus by the art of optics, from which
proceeds fire of a vehemently burning nature, and also flame ;
the nature of its heat, which is similar to heat from elementary
fire ; the graduation of that heat according to its angle of in-
cidence, whence proceed the varieties of climate, and also the
four seasons of the year; beside other facts; by which the
rational faculty may be confirmed, even by the senses of its
body, that the sun of the natural world is mere fire; and also,

268

THE SOUL AND THE BODY. 10

that it is fire in its utmost purity. They who know nothing
concerning the origin of spiritual existences from their sun,
but are e only acquainted with the origin of natural existences
from theirs, can scarcely avoid confounding spiritual and natu-
ral existences together, and concluding, through the fallacies
of the senses, and those to which the rational faculty is ae
ject, that spiritual existences are nothing but a pure ‘kind «
uatural existences, and that, from the activity of the latter ex-
cited by heat and light, arise wisdom and love. These persons,
since they see nothing else with their eyes, and smell nothing
else with their nostrils, and breathe nothing else in their breast,
than nature, ascribe to it all the rational powers also; and thus
they imbibe naturalism as a sponge sucks up water. Such
persons may be compared to coachmen, who yoke the horses
behind the carriage, and not before it. The case is otherwise
with those who distinguish between spiritual and natural ex-
istences, and deduce the latter from the former; these, also,
perceive that there is an influx of the soul into the body, thus
that it is spiritual, and that natural things, which are those of
the body, serve the soul for vehicles and mediums, by which
to produce its effects in the natural world. He who concludes
otherwise may be compared toa crab, which assists its progress
in walking with its tail, and drawsits eyes backwards at every
step ; and ‘his rational sight may be compared to the sight of
the eyes of Argus in the back of his he: ad, when those in his
forehead were asleep. Such persons, also, believe themselves
to be Arguses in reasoning; for they say, ‘* Who does not see
that the origin of the universe is from nature? and what then
is God but the inmost extension of nature?” and the like
irrational observations ; of which they boast more nae wise
men do of their rational sentiments.

VII. That, therefore, every thing which proceeds from
this sun, regarded in itself, 1s dead.

10. Who does not see from the rational faculty belonging
to his understanding, if this be a little elevated above the
sensual faculties of the body, that love, regarded in itself, is
alive, and that the appearance of fire which it assumes is its
lite, and, on the contrary, that elementary fire, regarded in
itself, is respectively dead —conseqnently, that the sun of the
spiritual world, being pure love, is alive, and that the sun of
the natural w orld, being pure fire, j is dead? and that the case
is the same with “all the products which emanate and exist
from them? There are two things which produce all the
effects in the universe, Lire and Nature; and they produce
them according to order, when life, from within, actuates na-

5,
ture ; the case is otherwise, when nature , from without, draws

269

11 THE INTERCOURSE BETWEEN

life to act; which takes place with those who place nature,
which in itself is dead, above and within life, and thence
wholly devote themselves to the pleasures of the senses, and
the concupiscences of the flesh, esteeming the spiritual con-
cerns belonging to the soul, and the truly rational objects be-
longing to the mind, as nothing. Such persons, on account of
this inversion, are they who are called THE DEAD; such. are all
atheistic naturalists in the world, and all satans in hell. The
are also called the dead in the Word; as in David: “They
joined themselves to Baal-peor, and ate the sacrifices of the
dead,” Ps. evi. 28. “The enemy hath persecuted my soul, he
hath made me to sit in darkness, as those who have been long
dead,” Ps. exh. 3. “To hear the groaning of the bound, and
to open to those that are appointed to death,” Ps. cil. 20: and
in the Revelation: “I know thy works, that thou hast a name,
that thou livest, and art dead; be watchful, and strengthen
the things which remain that are ready to de,” iii. 1, 2. They
are called the dead, because spiritual death is damnation, and
damnation is the lot of those who believe life to be from na-
ture, and thus believe the light of nature to be the light of
lite, and thereby bury, suffocate, and extinguish every idea o1
God, of heaven, and of eternal life. In consequence of so’
doing, such persons are like owls, which see light in darkness,
and darkness in light: that is, they see false sentiments as
true and evils as good: and as the delights of evil are the de-
lights of their hearts, they are not unlike those birds and beasts
which devour dead bodies as choice delicacies, and scent the
stenches arising from graves as balsamic odors. Such persons
can see no influx but such as is physical or natural; if, not-
withstanding, they affirm influx to be spiritual, they do not
possess any idea of it, but merely repeat the words of their
preceptor.

IX. That what is spiritual clothes itself with what is natu-
ral, as a man clothes himself with a garment.

11. It is well known that both an active and a passive force
are necessary to every cperation, and that nothing can be pro-
duced by an active foree alone, and nothing from a passive
alone. The case is similar with what is spiritual and what is
natural; what is spiritual, as a living foree, being active, and
what is natural, as a dead force, being passive. Hence it fol-
lows that whatever existed in this solar world at its first crea-
tion, and whatever comes into existence from moment to mo-
nent since, exists from what is spiritual by what is natural:
and this is true, not only in regard to the subjects of the ani-
mal kingdom, but also to those of the vegetable kingdom,
pee fact is also known similar to the former, viz. that both

27

THE SOUL AND THE BODY. i}

a principal and an instrumental cause are necessary to every
production, and that these two causes, when anything is being
produced, appear as one, though they are distinctly two;
wherefore it is one of the canons of wisdom, that the cause
Perce! and the cause instrumental make together one cause.

o also do what is spiritual and what is natural. The reason
_ that, in producing effects, these two forces and causes appear

as one, is, because what is spiritual is within what is natural,
as the fibre is within the muscle, and as the blood is within
the arteries; or as the thonght is inwardly in the speech, and
the affection in the tones of the voice, causing themselves to
be apprehended by these natural instruments. From these
considerations, though, as yet, as through a glass darkly, it
appears, that what is spiritual clothes itself with what is natu-
ral, as a man clothes himself with a garment. The organical
body with which the soul clothes itself, is here compared to a
garment, because a garment invests the body; and the soul
also puts off the body, and casts it off as an old coat, when it
emigrates by death from the natural into its own spiritual
world: for the body grows old like a garment, but not the
soul, because this is a spiritual substance, which has nothing
in common with the changes of nature, which advance from a
commencement to an end, and are periodically terminated.
They who do not consider the body as the vesture or covering
of the soul, and as being in itself dead, and only adapted to
receive living forces flowing into it through the soul from God,
- cannot avoid concluding from fallacies, that the soul lives by
itself, and the body by itself, and that there is, between their
respective lives, a PRE-ESTABLISHED HARMONY; and likewise,
that the life of the soul flows into the life of the body, or the
lite of the body into the life of the soul, indifferently, whence
they conceive inFLux to be both sprrirvaL and NATURAL; when,
nevertheless, it is a truth which is testified by every object in
creation, that a posterior existence does not act from itself, but
from the prior existence from which it proceeded; thus that
neither does this act from itself, but from some existence still
prior; and thus that nothing acts at all but by communication
from the First Cause Itself, which does act of itself, and which
is God. Besides there is but one only life, and this is not
capable of being created, but is eminently capable of flowing
into forms organicaliy adapted to its reception : all the objects
in the created universe, even to the most minute, are such
forms. It is believed by many that the soul is itself a spark
of life, and thus that man, since he lives from his soul, lives
trom his own life, thus of himself, consequently, not by an in-
flux of life from God. But such persons cannot avoid twisting
of tallacies a sort of Gordian knot in which they entangle all

the judgments of their mind, till nothing but insanity, in ree
271

12 THE INTERCOURSE BETWEEN

gard to spiritual things, is the result: or they construct a laby-
rinth, from which the mind can never, by any clue which rea-
son supplies, retrace its way, and extricate itself: they also
actually let themselves down into caverns under ground, where
they dwell in eternal darkness. For from such a belief pro-
eeed innumerable fallacies, each of which is horrible; as that
God has transferred and transcribed himself into men, whence
every man is a sort of deity that lives of himself; and thus
that he does good, and enjoys wisdom from himself; likewise,
that he possesses faith and charity in himself, and exercises
them from himself, and not from God ; beside other monstrous
sentiments, such as prevail with those in hell, who, when they
were in the world, believed nature to live, or to produce life
by its own activity: when these look towards heaven its light
appears to them as mere darkness. I formerly heard a voice
saying from heaven, that if a spark of life in man were his
own, and not of God in him, there would be no heaven nor
anything belonging to it; whence also, there could be no chureh
on earth, and, consequently, no life eternal. For further par-
ticulars relating to this subject, may be consulted the Memo-
rable Relation in the work on ConsuctaL Love, n. 182—136.*

»

X. That spiritual existences so clothed in man, are what en-
able him to live as a rational and moral man, thus a spiritually
natural man.

12. From the principle established above, viz., that the soul
clothes itself with a body as a man clothes himself with a gar-
ment, this follows as a conclusion: for the soul flows into the
human mind, and by this into the body, and carries with it the
life, which it continually receives from the Lord, and thus
transfers it mediately into the body, where, owing to the close-
ness of its union, it makes the body appear to live; whence,
and from a thousand testimonies of experience, it is evident,
that what is spiritual united to what is material, as a living
force with a dead force, causes man to speak rationally and to
act morally. It appears as if the tongue and lips spoke from a
certain life in theinselves, and as if the arms and hands acted
ina like manner; but it is the thought, which in itself is spi-
ritual, which speaks, and the will, which likewise is spiritual,
which acts, each by its own organs, which in themselves are
material, being taken from the natural world. That this is the
case, appears in the light of day, provided this consideration be
attended to. Remove thought from speech, is not the tongue
damb in a moment? so, remove will from action, and do not

the hands in a moment become still 2 Spiritual existences in

* And in the True Caristian RELIGrIon, n. 48.

272

THE SOUL AND THE BODY. 12. 13

this state of union with natural, and the consequent appear-
ance of life in material objects, may be compared to generous
wine when absorbed by a clean sponge, to the saccharine juice
in a grape, to the savory liquor in an apple, and to the aro-
matic odor in cinnamon ; the fibres containing these things are
portions of matter, which have neither taste nor smell of them-
selves, but derive them from the fluids in and between them ;
wherefore, if you squeeze out those juices, they become dead
filaments; such are the organs proper to the body, if life be
taken away. That man isa rational being by virtue of the
union in him of spiritual existences with natural, is evident
from the analytical nature of his thoughts; and that he is a
moral being from the same cause, is evident from the propriety
of his actions and the graces of his demeanor; these he pos-
sesses by virtue of his faculty of being able to receive influx
from the Lord through the angelic heaven, which is the very
abode of wisdom and love, thus of rationality and morality.
Hence it may be perceived, that a spiritual and a natural con-
stitution being united in inan, is what enables him to live as a
spiritually natural man. The reason that he lives in a similar
and yet dissimilar manner after death, is, because his soul is
then clothed with a substantial body, as in the world it was
elothed with a material body. It is believed by many, that
the perceptions and thoughts of the mind, being spiritual, flow
in naked, and not by means of organized forms ; but let them
dream thus who have not seen the interiors of the head, where
the perceptions and thoughts reside in their first principles, and
who are ignorant that it contains the brains, interwoven and
composed of the cineritious and medullary substances, to-
gether with glands, cavities, and septa, and with meninges and
matres surrounding them all; and who, likewise, do not know
that a man thinks and wills soundly or insanely according as
all these organs are in a state of integrity or derangement, con-
sequently, that he is rational and moral according to the or-
ganic structure of his mind. For the rational sight of man,
which is the understanding without forms organized for the
reception of spiritual light, would be an abstract nothing, just
as his natural sight would be without the eyes; and so in re-
gard to the other mental functions.

XI. That the reception of that influx is according to the
state of love and wisdom with man.

13. That man is not life, but an organ recipient of life from
God, and that love in union with wisdom is life; also, that
God is Love itself and Wisdom itself, and thus Life itself, has
been demonstrated above; hence it follows, that so far as a
man loves wisdom, or so far as wisdom embosomed in love is

[18] 2738

13 THE INTERCOURSE BETWEEN

within him, so far he is an image of God, that is, a receptacls
of life from God; and, on the ‘contr ary, “that so far as he 18
possessed by opposite love and thence by insanity, so far he
does not receive life from God, but from hell, which life is call-
ed death. Love and wisdom themselves are not life, but are
the esse of life; but the delights of love and the amenities of
wisdom, which are the affections of them, constitute life, for by
these the esse of life comes into existence. The influx of life
from God earries with it those delights and amenities, like the
influx of light and heat at the time : of spring into the human
minds, and also into birds and beasts of every kind, yea, into
vegetables, which then germinate and become pr olifie : for the
delights of love and the amenities of wisdom expand men’s
minds and adapt them to the reception of the influx of life from
God, as joy and gladness expand the face, and adapt it to the
influx of the hilarities of the soul. The man who is affected
with the love of wisdom, is like the garden in Eden, in which
are two trees, the tree of life, and the tree of the knowledge of
good and evil; the tree of life is the reception of love and wis-
dom from God, and the tree of the knowledge of good and evil
is the reception of them from self: the man who eats of the
latter tree is insane, but still believes himself to be wise like
God; but the man who eats of the former tree is truly wise,
and believes no one to be wise but God alone, and that man is
wise so far as he believes this, and the more so as he feels that
he has it. But more on this subject may be seen in the Me-
morable Rel ae in the work on ConsuataL Love, n. 132—
136.* I will here add an arcanum confirming these facts from
heaven: All the angels of heaven turn the fore part of the
head towards the Lord as a sun, and all the angels of hell turn
the back of the head to Him, and the latter receive the influx
into the affections of their will, which in themselves are con-
cupiscences, and make the understanding favor them, but the
former receive the influx into the affections of their understand-
ing, and make the will favor them, whence these are in the
enjoyment of wisdom, but the others are possessed by insanity.
For the human understanding bas its seat in the cerebrum,
which is under the forehead, ‘and the will in the cerebellum,
which is in the back of the head. Who does not know that a
man who is insane through cherishing false sentiments, favors
the lusts of his own evil, and confirms them by reasons drawn
from the understanding ; whereas a wise man sees from truths
the quality of the lusts of his own will, and restrains them?
A wise man does this, because he turns his face to God, that
is, he believes in God, and not in himself; but an deane man
does the other, because he averts his face from God, that is, he

* Or True CHRISTIAN RELIGION, n. 48.

274

THE SOUL AND THE BODY. 13, 14

believes ‘n himself, and not in God. For a man to believe in
himself, is to believe that he enjoys love and wisdom from him-
self, and not from God ; and this is signified by eating of the
tree of the knowledge of good and evil: but for a man to be-
lieve in God, is to believe that he enjoys love and wisdom from
Gud, and not from himself; and this is signified by eating of
the tree of life, Rev. ii. 7. From these considerations it may
be perceived, but still only with a degree of clearness answer-
ing to the light of the moon by night, that the reception of the
influx of life from God is according to the state of love and
wisdom with man. This influx may further be illustrated by
the influx of light and heat into vegetables, which blossom
and bear fruit according to the structure of the fibres which
form them, thus according to their reception of the light and
heat; it may also be illustrated by the influx of the rays of
light into precious stones, which modify them into colors ac-
cording to the situation of the parts composing them, thus also
according to their reception of the rays; and likewise by op-
tical glasses and the drops of rain, which exhibit rainbows ac-
cording to the incidence, the refraction, and thus the reception
of the light. The case is similar with human minds in respect
to spiritual light, which proceeds from the Lord as a sun, and

io) . . . .
perpetually flows in, but is variously received.

XII. That the understanding in man is capable of being
elevated into the light, that ws, into the wisdom, in which
ave the angels of heaven, according to the improvement of his
rational faculty ; and that his will is capable of being elevated,
in like manner, into the heat of heaven, that ds, into the love
of heaven, according to the deeds of his life; but that the love
of the will is not elevated, except so far as man wills and does
those things which the wisdom of the understanding teaches.

.14. By the human mind are to be understood its two facul-
ties, which are called the understanding and the will. The un-
derstanding is the receptacle of the light of heaven, which in
its essence is wisdom ; and the will is the receptacle of the heat
of heaven, which in its essence is love, as was shown above.
These two principles, wisdom and love, proceed from the Lord
as a sun, and flow into heaven universally and individually,
whence the angels have wisdom and love; and they also flow
into this world universally and individually, whence men have
wisdom and love. But the two principles proceed in union
froin the Lord, and likewise flow in union into the souls of an-
gels and men; but they are not received in union in their
minds ; light, which forms the understanding, being first re-
ceived there, and love, which forms the will, being received
gradually. This also is of Providence: for every man is to be

275

14 THE INTERCOURSE BETWEEN

created anew, that is, reformed, and this is effected by means
of the understanding; for he must imbibe from infancy the
knowledges of truth and good, which are to teach him to live
well, that is, to will and act rightly: thus the will is formed
by means of the understanding. For the sake of this end, there
is given to man the faculty of elevating his understanding al

most into the light which is enjoyed by the angels of heaven,
that he may see what he ought to will and thence to do, in
order that he may be prosperous in the world for a time, and
blessed after death to eternity. He becomes prosperous and
blessed, if he procures to himself wisdom, and keeps his will
under its obedience ; but unprosperous and unhappy if he puts
his understanding under obedience to his will: the reason is,
because the will hereditarily tends to evils, even to those which
are enormous; wherefore, unless it were restrained by means
of the understanding, man would rush into acts of wickedness,
yea, from his inherent savage nature, he would destroy and
slaughter, for the sake of himself, all who did not favor and
indulge him. Besides, unless the understanding could be
separately perfected, and the will by means of it, man would
not be aman but a beast. For without that separation, and
without the ascent of the understanding above the will, he
would not be able to think, and from thought to speak, but
only to express his affection by sounds; neither would he be
able to act from reason, but only from instinct ; still less would
he be able to know the things which are of God, and God by
‘means of them, and thus to be conjoined to Him, and to live
to eternity. For man thinks and wills as from himself, and
this, as from himself, is what gives him the faculty of recipro-
eal conjunction: for there can be no conjunction without re-
ciprocality, just as there can be no conjunction of an active
with a passive force without re-action. God alone acts, and
man suffers himself to be acted on, and re-acts in all appear-
ance as from himself, though interiorly it is from God. From
these considerations, rightly apprehended, may be seen what
is the nature of the will of man if it is elevated by means of
the understanding, and what is its nature if it is not elevated,
consequently what is the nature of the man. But the latter sub-
Ject, viz., what is the nature of man if the love of his will is
not elevated by means of the understanding, shall be illustrated
by comparisons. He is like an eagle flying on high, which, as
soon as it sees the food below which is the object of its lust,
as chickens, young swans, or even young lambs, casts itself
down in a moment and devours them. He is aiso like an adul-
terer, who conceals a harlot in a cellar below, and who by
turns goes up to the highest apartments of the house, and dis

courses wisely with those who dwell there concerning chastity

and alternately withdraws from the compan ythere, and in

276

THE SOUL AND THE BODY. 13

dulges himself below with his harlot. He is also like a thief
on a tower, who there pretends to act the part of a watchman,
but who, as soon as he sees any object of plunder below, hastens
down and seizes it. He may also be compared to gnats, which
fly in a column over the head of a horse while he is running,
but which fall down when the horse stops, and immerse them-
selves in the marsh. Such is the man whose will or love is
not elevated by means of the understanding; for he then re-
mains stationary below, immersed in the uncleanness of nature
and the lusts of the senses. The case is altogether otherwise
with those who subdue the allurements of the lusts of the will
by the wisdom belonging to the understanding. With these,
the understanding afterwards enters into a marriage covenant
with the will; thus wisdom with love, and they dwell together
in the upper apartment with the utmost delight.

XII. Lhat tt ts altogether otherwise with Beasts.

15. They who judge of things only as they appear before
the senses of the body, conclude that beasts have will and un-
derstanding as well as men, and hence that the only distinction
consists in man’s being able to speak, and thus to describe the
things which he thinks and desires, while beasts can only ex-
press them by sounds. Beasts, however, have not will and
understanding, but only a resemblance of each, which the
learned call an analogous endowment. A man is a man, be-
cause his understanding is capable of being elevated above the
desires of his will, and it thus can know and see them, and also
govern them; but a beast is a beast, because its desires drive
it to do whatever it does. A man, then, is a man, in. conse-
quence of this, that his will is under obedience to his under-
standing ; but a beast is a beast in consequence of this, that.
its understanding is under obedience to its will. From these
considerations this conclusion follows, viz., That the under-
standing of man, forasmuch as it receives the light influent
from heaven, and apprehends and perceives this as its own,
and thinks from it analytically, with all variety, altogether as
from itself, is alive, and is thence truly understanding; and
that the will of man, forasmuch as it receives the influent love
of heaven, and acts from it as from itself, is alive, and is thence
truly will; but that the contrary is the case with beasts.
Wherefore they who think under the influence of the lusts of
the will, are compared to beasts, and in the spiritual world
they likewise at a distance appear as beasts; they also act
like beasts, with this only difference, that they are able to act
otherwise if they will: but they whc restrain the lusts of their
will by means of the understanding, appear in the spiritual
world as men, and are angels of heaven. In a word, the will

277

15 THE INTERCOURSE BETWEEN

and the understanding in beasts a:ways cohere, and forasmuch
as the will is blind, being the receptacle of heat and not of
light, it makes the understanding blind also: hence a beast
does not know and understand its own actions, and yet it acts,
for it acts by an influx from the spiritual world; and such ac-
tion is instinct. It is imagined that a beast thinks from under-
standing what to act; but this is by no means the case: it is
compelled to act solely by the natural love which is in it from
creation, with the assistance of the senses of its body. The
reason that man thinks and speaks is solely because his under-
standing is capable of being separated from his will, and of
being elevated even into the light of heaven; for the under-
standing thinks, and thought speaks. The reason why beasts
act according to the laws of order inscribed on their nature,
and some beasts in a moral and rational manner, differently
from many men, is, because their understanding is in blind
obedience to the desires of their will, and thence they are not
able to pervert those desires by depraved reasonings, as men
do. It is to be observed, that when the terms “ will” and
“understanding ” are here used in reference to beasts, a cer-
tain resemblance of, and an endowment analogous to, those
faculties, are what are meant: analogous endowments are
called by the names of the faculties themselves, on account of
the appearance. The life of a beast may be compared with a
sleep-walker, who walks and acts by virtue of the will while
the understanding sleeps; and also with a blind man, who
walks through the streets with a dog leading him; and also
with an idiot, who, from custom, and the habit thence acquired,
does his work in a regular manner. It may likewise be com-
pared with a person void of memory, and thence deprived of
understanding, who still knows or learns how to clothe himself,
to eat the food which he prefers, to love the sex, to walk the
atreets from house to house, and to do such things as soothe
the senses and indulge the flesh, by the allurements and _ plea-
sures of which he is drawn along, though he does not think,
and thence cannot speak. From these considerations it is
evident, how much they are mistaken who believe beasts to
be endowed with rationality, and only to be distinguished from
men by their external figure and by their not being able to
express by speech the rational things which inwardly occupy
their thoughts; from which fallacies many even conclude, that
if man lives after death, beasts will do so too; and, on the con-
trary, that if beasts do not live after death, neither will man;
beside other dreams, arising from ignorance in regard to the
will and understanding, and also in regard to degrees; by the
aid of which, as steps for its ascent, the mind of man mounte
up to heaven.
278

THE SOUL AND THE BODY. 16

XIV. That there are three degrees in the spiritual world, and
three degrees in the natural world, hitherto unknown, accord
ing to which all influx takes place.

16. It is discovered by the investigation of causes from their
effects, that degrees are of two kinds, one according to which
things prior and posterior are constituted, and another accord-
ing to which things greater and less are constituted. The de-
grees which distinguish things prior and posterior, are to be
called DEGREES OF ALTITUDE, OF DISCRETE DEGREES; but the
degrees by which things greater and less are distinguished
from each other, are to be called DEGREES OF LATITUDE, and
also CONTINUOUS DEGREES. Degrees of altitude, or discrete de-
grees, are like the generations and compositions of one thing
from another; as, for example, they are like the generation
and composition of any nerve from its fibres, and of any fibre
from its fibrils; or of any piece of wood, stone, or metal from
its parts, and of any part from its particles: but degrees of
latitude, or continuous degrees, are like the increments and
decrements of the same degree of altitude with respect to
breadth, length, -height, and depth; as of greater and less
bodies of water, or air, or ether; and as of Jarge and small
masses of wood, stone, or metal. All things, even to the most
particular, in both worlds, both the spiritual world and the
natural world, are, from creation, in degrees of both these
kinds: the whole animal kingdom in this world is in those
degrees both in general and in particular; so are the whole
vegetable kingdom, and the whole mineral kingdom likewise ;
and so is the expanse of atmospheres from the sun even to the
earth. There are therefore three atmospheres discretely dis-
tinct according to the degrees of altitude, both in the spiritual
world and in the natural world, because each world has its
sun: but the atmospheres of the spiritual world, by virtue of
their origin, are substantial, and the atmospheres of the natu-
ral world, by virtue of their origin, are material; and since
the atmospheres descend from their origins according to those
degrees, and are the continents of light and heat, like vehicles
to convey these principles to their destination, it follows that
there are three degrees of light and heat: and since light in
the spiritual world is in its essence wisdom, and heat there is
in its essence love, as was demonstrated above in its proper
article, it follows also, that there are three degrees of wisdom
and three degrees of love, consequently three degrees of lite ;
for they are graduated by the atmospheres through which they
puss. Hence it is that there are three angelic heavens; a
supreme, which is also called the third heaven, inhabited by
angels of the supreme degree; a middle, which is also called
the second heaven, inhabited by angels of the srs tas

(

16 THE INTERCOURSE BETWEEN

and an ultimate, which is a:so called the first heaven, inhab-
ited by angels of the lowest degree. Those heavens are also
distinguished according to the degrees of wisdom and love:
the angels of the ultimate heaven are in the love of knowing
truths and goods; the angels of the middle heaven are in the
love of understanding them, and the angels of the supreme
heaven are in the love of being wise, that is, of living accord-
ing to those truths and goods which they know and under-
stand. As the angelic heavens are distinguished into three
degrees, so also is the human mind, because the human mind
is an image of heaven, that is, it is a heaven in miniature.
Hence it is that man is capable of becoming an angel of one
of those three heavens: and he becomes such according to his
reception of wisdom and love from the Lord ; an angel of the
ultimate heaven if he only receives the love of knowing truths
and goods; an angel of the middle heaven if he receives the
love of understanding them; and an angel of the supreme
heaven if he receives the love of being wise, that is, of living
according to them. That the human mind is distinguished
into three regions, according to the three heavens, may be
seen in the memorable relation inserted in the work on Con-
yuGIAL Lover, n. 270. Ilence it is evident, that all spiritual
influx to man and into man descends from the Lord by these
three degrees, and that it is received by man according to the
degree of wisdom and love in which he is. A knowledge of
these degrees is of the greatest utility at this day. For many,
in consequence of not knowing them, tarry in the lowest de-
gree, in which are the senses of their body, and on account of
their ignorance, which is intellectual darkness, are incapable
of being elevated into spiritual light, which is above them:
hence naturalism takes possession of them, as it were sponta-
neously, as soon as they enter on any investigation and scru-
tiny concerning the human soul and mind, and its rationality,
and more so if they extend their inquiries to heaven and the
life after death : whence they become like persons standing in
the market places with telescopes in their hands, looking at
the sky and uttering vain predictions; and also like persons
who chatter and reason about every object they see, and every
thing they hear, without any rational ideas, resulting from an
understanding of the subject, being contained in their remarks:
these are like butchers, who believe themselves to be skilful
anatomists, because they have examieed the viscera of oxen
and sheep outwardly, but not inwardly. But it is a truth that
to think from the influx of natural light not cleared by the in-
flux of spiritual light, is merely to dream, and to speak from
such thought is to make vain assertions, like fortune-tellers.
But further particulars concerning degrees may be seen in the
w i the Divine Love anv rue Divine Wispom, n. 173—281.
28

THE SOUL AND THE BODY. 17

XV. That ends are in the first degree, causes in the second,
and effects in the third.

17. Who does not see that the end is not the cause, but that
it produces the cause ¢ and that the cause is not the effect, but
that it produces the effect? consequently, that they are three
distinct things which follow each other in order? The end
with man is the love of his will; for what a man loves, this he
proposes to himself and intends: the cause with him is the rea-
son of his understanding ; for the end, by means of the reason,
seeks for middle or instrumental causes: and the effect is the
operation of the body, from, and according to, the end and
cause. Thus there are three things in man, which follow each
other in order, just as is done by the degrees of altitude. When
these three things are exhibited to observation, the end is
within the cause, and by the cause is in the effect : thus, in the
effect, these three things co-exist. On this account it is said
in the Word, that every one shall be judged according to his
works: for the end, or the love of his will, and the cause, or
the reason of his understanding, are contained together in the ef
fects, which are the works of lis body: thus in them is contained
the quality of the whole man. They who are unacquainted
with these truths, and do not thus distinguish the objeets ot
rational contemplation, cannot avoid terminating the ideas of
their thought either in the atoms of Epicurus, the monads of
Leibnitz, or the simple substances of Wolff: they thus shut up
their understandings as with a bolt, so that they cannot even ex-
ercise their reason upon the subject of spiritual influx, because
they cannot think of any progression beyond those atoms,
monads, or simple substances ; for the author of the doctrine
of simple substances says, that if they are divided they are
annihilated. Thus the understanding remains stationary in its
first light, which merely proceeds from the senses of the body,
and does not advance a step further. Hence it is not known
but that spiritual substance is merely a subtile natural sub-
stance ; that beasts have rationality as well as men; and that
the soul is a puff of wind, like that which is emitted from the
breast when a person dies: beside other notions which do not
partake of light but of darkness. As all things in the spiritual
world, and all things in the natural world, proceed according
to these degrees, as was shown in the preceding article, it is
evident that intelligence properly consists in knowing and dis-
tinguishing them, and seeing them in their order. By these
degrees, also, every man is known as to his quality, when his
love is known ; for, as observed above, the end, which is of the
will, the causes, which are of the understanding, and the ef
fects, which are of the body, follow from his love, as a tree
trom its seed, and as fruit from a tree. There are loves of three

281

Fi 15 THE INTERCOURSE BETWEEN

kinds ; the love of heaven, the love of the world, and the love
of self: the love of heaven is spiritual, the love of the world is
material, and the love of self is corporeal. When the love is
spiritual, all things which follow from it, as forms from their
essence, are spiritual likewise: so, also, when the principal
love is the love of the world or of wealth, and thus is material,
all things which follow from it, as principiates from their first
principle, are material likewise ; and so, again, when the prin-
cipal love is the love of self, or of eminence above all others,
and thus is corporeal, all things which follow from it are cor-
poreal likewise; because the man who cherishes this love
regards himself alone, and thus immerses the thoughts of his
mind in his body. Wherefore, as just remarked, he who
knows the reigning love of any one, and is at the same time
acquainted with the progression ef ends to causes and of
causes to effects, which three things follow each other in
order, according to the degrees of altitude, knows the quality
of the whole man. Thus the angels of heaven know the qual-
ity of every one with whom they speak ; they perceive his love
from the sound of his voice, they see an image of it in his
face, and the figure of it in the gestures of his body.

XVI. That hence is evident what is the nature of spiritual
influx from its origin to tts effects.

18. Spiritual influx has hitherto been deduced, by those
who have treated of it, from the soul into the body, but not
from God into the soul and thus into the body. The reason of
their proceeding thus has been, because no one had any know-
ledge respecting the spiritual world, and respecting the sun
there, from whence all spiritual things issue es from their foun-
tain; and thus no one had any knowledge respecting the influx
_of spiritual things into natural things. Now since it has been
granted me to be in the spiritual world and in the natural world
at the same time, I am obliged by my conscience to commu-
nicate these facts. For of what use is the possession of know-
ledge without its communication? Without the latter, what
is the former, but like collecting and storing up riches in a
casket, and only looking at them occasionally and counting
them over, without any intention of applying them to use? In
fact, it is spiritual avarice. But in order that it may be fully
known what spiritual influx is, and what is its nature, it is
necessary to know what that which is sprrrrvar is in its
essence, and what that which is NATURAL; as also what the uu-
MAN soul is: lest, therefore, this short lucubration shouid be
defective through ignorance of these subjects, it will be useful
to consult some MEMORABLE RELATIONS inserted in the work on

ConsuetaL Love; viz. that respecting the sprRITUAL PRINCIPLE,
282

THE SOUL AND THE BODY. {9

n. 826—329; that respecting the Human souL, n. 315; and
that respecting THE INFLUX OF SPIRITUAL THINGS INTO NATURAL,
n. 880; which latter subject is more fully treated of, n. 415—
422,*

19. I will here subjoin this Memorasie Revation. After
these pages were written, I prayed to the Lord that I might be
permitted to converse with some disciples of ArtsrorLy, and at
the same time with some disciples of Drs Carres, and with
some disciples of Lersnirz, in order that I might learn the
opinions of their minds concerning the intercourse between the
soul and the body. After my prayer was ended, there were
present nine men, three Aristotelians, three Cartesians, and
three Leibnitzians; and they arranged themselves round me,
the admirers of Aristotle being on the left side, the followers
of Des Cartes on the right side, and the favorers of Leibnitz
behind. At a considerable distance, and also at a distance
from each other, were seen three persons crowned with laurel,
whom I knew, by an influent perception, to be those three great
leaders or masters themselves. Behind Leibnitz stood a person
holding the skirt of his garment, who, I was told, was Wolff.
Those nine men, when they beheld one another, at first saluted
each other, and conversed together in a mild tone of voice.
But presently there arose from below a spirit with a torch in his
right hand, which he shook before their faces, whereupon they
became enemies, three against three, and locked at each other
with a fierce countenance: for they were seized with the lust
of altercation and dispute. Then the Aristotelians, who were
also schoolmen, began to speak, saying, “ Who does not see
that objects flow through the senses into the soul, as a man
enters through the doors into a chamber, and that the soul
thinks according to such influx? When a lover sees a beau-
tiful virgin, or his bride, does not his eye sparkle, and transmit
the love of her into the soul? When a miser sees bags of
money, do not all his senses burn toward them, and thence in-
duce this ardor into the soul, and excite the desire of possessing
them? When a proud man hears himself praised by another,
does he not prick up his ears, and do not these transmit those
praises to the soul? Are not the senses of the body like outer
courts, through which alone entrance is obtained to the soul 4
From these considerations and innumerable others of a similar
kind, who can conclude otherwise than that influx proceeds
from nature, or is physical?” While they were speaking thus,
the followers of Des Cartes held their fingers on their foreheads ;
and now withdrawing them they replied, saying, “ Alas, ye
speak from appearances ; do ye not know that the eye does nog

* The same articles are repeated in the Trus Curisti4N RELIGIon, and will be
found at n. 280, 697, 35, 77, and 12.
283

19 THE INTERCOURSE BETWEEN

love a virgin or bride from itself, but from the soul? and like-
wise that the senses of the body do not covet the bags of money
from themselves, but from the soul; and also that the ears do
not devour the praises of flatterers in any othermanner? Is it
not perception that causes sensation ? and perception is a faculty
of the soul, and not of the organs of the body. Say, if you
ean, what causes the tongue and lips to speak, but the thought?
and what causes the hands to work, but the will? and thonght
and will are faculties of the soul, and not of tae body. Thus
what causes the eye to see, and the ear to hear, and the other
organs to feel, but the soul? From these considerations, and in-
numerable others of a similar kind, every one, whose wisdom is
elevated above the sensual apprehensions of the body, must con-
clude, that influx does not flow from the body into the soul, but
from the soul into the body ; which influx we call occasional
influx, and also spiritual influx.” When these had finished,
the three men who stood behind the former triads, and who
were the favorers of Leibnitz, began to speak, saying, “‘We
have heard the arguments on both sides, and have compared
them; and-we have perceived that in many particulars the
latter are stronger than the former, and that in many others the
former are stronger than the latter; wherefore, if you please,
we will compromise the dispute.” On being asked how, they
replied, “ There is not any influx from the soul into the body,
nor from the body into the soul, but there is a nnanimous and
instantaneous operation of both together, to which a celebrated
author has assigned an elegant name, when he calls it Pre-es-
tablished Harmony.” After this the spirit with a torch appeared
‘again, but the torch was now in his left hand, and he shook it
behind the back of their heads, whence the ideas of them all
became confused, and they ali cried out at once, ‘ Neither our
soul nor body knows what part to take; wherefore let us settle
this dispute by lot, and we will abide by the lot which comes
out first.” So they took out three bits of paper, and wrote on
one of them, pirysicaL INFLUX, on another, ‘SPIRITUAL INFLUX,
and on the third, pre-EsranLisheD HARMONY ; and they put them
all into the crown of a hat. Then they chose one of their num-
ber to draw ; who, on putting in his hand, took out that on
which was written, sprrtruan inrtux. Having seen and read
it, they all said, yet some with a clear and flowing, some. with
a faint and indrawn voice, ‘Let us abide by this, because it
came out first.” But then an angel suddenly stood by, and
said, “ Do not imagine that the paper in favor of spiritual in-
flux came out first by chance, for it was of providence : for you
do not see the truta of that doctrine, on account of the confu-
sion of your ideas, but the truth presented itself to the hand of
him mo drew the lots, that you might yield it your assent.”
a“

THE SOUL AND THE BODY. 20°

20. I was formerly asked, “ How I, who was previously a
philosopher, became a theologian ;” I answered, “In the same
manner that fishermen became the disciples and apostles of
the Lord :” and I added that I also from early youth had been
a spiritual fisherman. On this, my inquirer asked, “ What is a
spiritual fisherman?” To which I replied, “ A fisherman, in
the spiritual sense of the Word, signifies a man who investi-
gates and teaches natural truths, and afterwards spiritual truths
in a rational manner.” On his inquiring, “ How this is de-
monstrated ?” I said, ‘‘ From these passages of the Word : * And
the waters shall fail from the sea, and the rivers shall be was-
ted and dried up: therefore the jishers shall mourn, and all
that cast a hook into the sea shall lament,’ Is. xix. 5, 8. In
another place it is said respecting the sea, whose waters were
healed, ‘ the fishers shall stand from Engedi even unto Ene-
glaim, they shall be a place to spread forth nets; their fish
shall be according to their kinds, as the jish of the great sea,
exceedingly many,’ Ezek. xlvii. 10. And in another place:
‘ Behold, I will send for many jishers, saith Jehcvah, and they
shall fish them, Jerem. xvi. 16. Hence it is evid.nt why the
Lord chose fishermen for his disciples, and said, “ Follow me,
and I will make you fishers of men,” Matt. iv. 18, 19; Mark i.
16, 17: and why he said to Peter, after he had caught a mul-
titude of fishes, ‘ henceforth thou shalt catch men, Luke vy. 9,
10.” I afterwards demonstrated the origin of this signification
of fishermen from the Apocalypse Revealed ; viz. that since
water signifies natural truths, n. 50, 932, as does also a river,
n. 409, 932, therefore a fish signifies those who are in possession
of natural truths, n. 405 ; whence fishermen signify those who
investigate and teach truth. On hearing this, my interrogator
raised his voice and said, “* Now I can understand why the
Lord ealled and chose fishermen to be his disciples ; and <nere-
fore I do not wonder that he has also called and chosen you,
since, as you have observed, you were from early youth a fisher-
man in aspiritual sense, that is an investigator of natural truths :
the reason that you are now become an investigator of spiritual
truths, is, because these are founded on the former.” To this
he added, being a man of reason, that “the Lord alone knows
who is the proper person to apprehend and teach or communi-
eate the truths which should be revealed for his New Church,
and whether such a person is to be found among the digni-
taries of the Church or among their domestic servants. Besides.”
he continued, “ among Christians, what divine does not first
study philosophy at college, before he is ordained? otherwise,
whence could he obtain a sufficient degree of intelligence?”

At last he said, “ Since you are become a divine, explain what
235

20 THE INTERCOURSE BETWEEN 'THE SOUL AND THE BODY.

is your system of divinity?’ I answered, “ These are the two
principles of it, Tuar Gop 1s ong, and THAT THERE Is A CONJUNC-
ION OF CHARITY AND FAITH.” Ile replied, “* Who denies these
principles?’ LIrejoined, “The divinity of the present day,
when interiorly examined.”

THE END.

28€

THE WHITE HORSE.

ol

THE WHITE HORSE,

MENTIONED IN

THE APOCALYPSE, CHAP. XIX..,

WITH PARTICULARS RESPECTING

PAE: WORD;
AND ITS SPIRITUAL SENSE,

EXTRACTED FROM THE ARCANA CCELESTIA.

From the Latin of

EMANUEL SWEDENBORG,

Servant of the Lord Jesus Christ.

BEING A TRANSLATION OF HIS WORK ENTITLED

Ds Eqvo Abo de quo in Apocalypas, Cap. xis., et deia de Verbo et ejus Sensu Spiritual! sea
Interno, ex Arcanis Coelestibus.” Londini, MDCCLVIII.

NEW YORK:
AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY,

—_—__—_—_—

[19] 289

CONTENTS

Sections,
The Word as to its spiritual or internal sense,........ccccseeccessceece 1—5
Of the necessity and excellency of the Word. ....... ccc cee see e ccc eeeeees 6
That the Word cannot be understood except by those who are enlightened... 7
That the Word cannot be understood but by means of doctring fromthe Word 8
That in the Word there is a spiritual sense, which is called the internalsense 9
That the internal sense of the Word is principally intended for the use of an-
gels, and that it is also intended for the use of men..............06-. 10
That in the internal or spiritual sense of the Word there are innumerable
AT CAM B averele\ care! s| cis 6s) «ce ¢ 0si cise, steve so’ es. a: sle,e'eie!ser2ie\e/Gi'e G. ei siete sere areas aes gee!
That the Word is written by correspondences, and thus by representatives.. 12
Of the literal or external sense of the Word...... AO ODEODO OOUGGn. BON OOASCT 13
That the Lord is the Word..............06: relsiete BrolclavaVeraye’ stsicrmnsverateleateyes 14
Oimthose who are agaist the W Ord)... sis cc'ecscicseciciss ciccjsiee cel sleiseieis | LO
Which are the books of the Word........ eietelsleteraiors aieielevaielers cisiaiote Seas mesiore sun
Burther particulars respecting the WOrd.<.....0..<..csdeccscesessssosese 17

291

ON THE

WHITE HORSE,

MENTIONED IN THE APOCALYPSE,

CHAP. XIX.

1. In the Apocalypse of John the Word is thus described as
to its spiritual or internal sense: “I saw heaven opened, and
behold a whzte horse, and he that sat upon him was called
Faithful and True, and in righteousness he doth judge and
make war. His eyes were as a flame of fire ; and on his head
were many crowns; and he had a name written that no man
knew but he himself. And he was clothed with a vesture dipped
in blood; and his name is cailed the Word of God. And the
armies which were in heaven followed him upon white horses,
clothed in fine linen white and clean. And he hath on his
vesture and on his thigh a name written, Aing of kings and
Lord of lords,” chap. xix. 11, 12, 13, 14, 16. It is impossible
for any one to know what each of these expressions implies,
except from the internal sense. It is manifest that every ex-
pression is in some respect representative and significative : as
when it is said, that heaven was opened ; that there was a white
horse ; that he that sat upon him was faithful and true; and
that in righteousness he doth judge and make war; that his
eyes were as a flame of fire; that on his head were many
crowns ; that he had a name that no man knew but he himself ;
that he was clothed with a vesture dipped in blood; that the
armies which were in heaven followed him upon white horses ;
that they were clothed in fine linen white and clean ; and that
on his vesture and on his thigh he had a name written. It is
expressly said, that it is the Word which is here described, and
the Lord who is the Word; for it is said, ** His name is ealled
the Word of God ;” and atterwards, “ He hath on his vesture
and on his thigh a name written, Avng of kings and Lord of
lords.” From the interpretation of each expression it evidently
appears, that in the above passage the Word is described as to
its spiritual or internal sense. By heaven being opened is re-
presented and signified, that the internal sense of the Word is
seen in heaven and consequently by those in the world to whom

293

1 ON THE WHITE HORSE

heaven is open. The horse, which was white, represents and
signifies the understanding of the Word as to its interiors ; that
this is the signification of a white horse, will be shown_pre-
sently. That he that sat upon him is the Lord as to the Word,
consequently the Word, is manifest, for it is said, “ His name
is called the Word of God ;” who, by virtue of good, is called
faithful, and is said to judge in righteousness ; and by virtue of
truth, is called true, and is said to make war in righteousness 5
for the Lord himself is righteousness. His eyes, which were as
a flame of fire, signify Divine Truth derived from the Divine
Good of his Divine Love. The many crowns on his head, signify
all the goods and truths of faith. Having a name written that
no man knew but he himself, signities, that the quality of the
Word in the internal sense is seen by no cone but himself, and
those to whom he reveals it. Clothed in a vesture dipped in
blood, signifies the Word in the letter, to which violence has
been offered. The armies in heaven which followed him upon
white horses, signify those who are principled in the under-
standing of the Word as to its interiors. Clothed in fine linen,
white and clean, signifies the same persons principled in truth
originating in good. A name written on his vesture and on his
thigh, signifies truth and good, and their quality. From these
particulars, and from those which precede and follow in that
chapter, it is evident, that therein is predicted, that about the
Jast time of the church the spiritual or internal sense of the
Word would be opened: what would come to pass at that time,
is also described in the same chapter, verses 17-21. That this is
the signification of the words above mentioned, it is unnecessary
to prove in this place, as they are particularly explained in the
Arcana CaLestia; where it is shown, That the Lord is the
Word, because he is Divine Truth, n. 2533, 2803, 2884, 5272,
7835. That the Word is Divine Truth, n. 4692, 5075, 9987.
That forasmuch as the Lord is righteousness, therefore it is
said, that he who sat upon the horse doth in righteousness
judge and make war; and that the Lord is called righteousness
for this reason, because of his own proper power he has saved
mankind, n. 1813, 2025, 2026, 2027, 9715, 9809, 10,019, 10,152.
And that righteousness means the merit which belongs to
the Lord alone, n. 9715, 9979. That his eyes, which were
as aflame of fire, signity Divine Truth originating in the Divine
Good of the Divine Love, is, because the eyes signify the under-
standing and the truth of faith, n. 2701, 4403—4421, 4523—
4534, 6923, 9051, 10,569 ; and a fame of fire the good of love,
n. 934, 4906, 5215, 6314, 6832. That the crowns which were
on his head signify all the goods and truths of faith, n. 114,
3858, 6335, 6640, 9863, 9865, 9868, 9873, 9905. That his
having a name written which no man knew but he himself, sig-

nifies, that the quality of the Werd in the internal sense is
2 94

MENTIONED IN THE APOCALYPSE. 2

known by no one but himselr, and those to whom he reveals it,
is, because a name signifies the quality of a thing, n. 144,
145, 1754, 1896, 2009, 2724, 3006, 3237, 3421, 6674, 9310.
That clothed in a vesture dipped in blood, signities the Word in
the letter, to which violence has been offered, is, because a ves-
ture signifies truth by reason that it invests good, n. 1073,
9576, 5248, 5319, 5954, 9212, 9216, 9952, 10,536 ; that it par-
ticularly signifies truth in the ultimates, consequently, the
Word in the letter, n. 5248, 6918, 9158, 9212; and that blood
signities violence offered to truth by falsity, n. 874, 1005, 4735,
5476, 9187. That the armies in heaven which followed him
upon white horses, signify those who are in the understanding
of the Word as to its interiors, is, because armies signify those
who are in the truths and goods of heaven and the church,
n. 8448, 7236, 7988, 8019; and a horse signities understanding,
n. 8217, 5321, 6125, 6400, 6531, 6534, 7024, 8146, 8818; and
white signifies such truth as is in the light of heaven, conse-
quently interior truth, n. 3801, 8998, 4007, 5819. That clothed
in fine linen white and clean, signifies the same persons prin-
cipled in truth originating in good, is, because fine linen, or
lawn, signifies truth from a celestial origin, which is truth
derived from good, n. 5319, 9469. That a name written on
the vesture and on the thigh, signifies truth and good, and their
quality, is, because a vesture signifies truth, and aname quality,
as observed above, and the thigh signifies the good of love,
n. 8021, 4277, 4280, 9961, 10,485. King of kings, and Lord
of lords, is the Lord with respect to Divine Truth and with re-
spect to Divine Good ; that the Lord is called king from Divine
Truth, n. 8009, 5068, 6148; and that he is called Lord from
Divine Good, n. 4978, 9167, 9194. Hence it appears what is
the quality of the Word in its spiritual or internal sense, and
that there is no expression therein which does not signify some-
thing spiritual relative to heaven and the church.

2. In the prophetical parts of the Word mention is very
often made of the horse, but heretofore no one has known that
a horse signifies understanding, and his rider an intelligent
person; and this possibly, because it seems strange and won-
derful, that by a horse such a thing should be signified in the
spiritual sense, and hence inthe Word. But nevertheless, that
it is really so, may evidently appear from many passages therein,
some of which only I will here adduce. In the prophecy of
Israel, it is said of Dan, “ Dan shall be a serpent by the way,
an adder in the path, that biteth the horse’s heels, so that his
rider shall fall backward,” Gen. xlix. 17, 18. No one can un-
derstand what this prophecy concerning one of the tribes of
Israel signifies unless he knows what is signified by a serpent,
and what by a horse and his rider: every one, Loner

2 ON THE WHITE HORSE

that there is something spiritual involved therein ; what there-
tore each particular expression signifies, may be seen in the
Arcana Carxstia, n. 6398, 6399, 6400, 6401, where this
prophecy is explained. So in Habakkuk: *“ Was the Lord
displeased against the rivers# Was thine anger against the
rivers ; was thy wrath against the sea, that thou didst ride upon
thy horses and thy chariots of salvation? Thou didst walk
through the sea with thy horses,” i. 8,15. That horses here
have a spiritual signification, is evident, for the passage treats
concerning God ; in any other sense, what could be meant by
saying, that the Lord rides upon his horses, and that he walked
through the sea with his horses? Soin Zechariah: ‘In that
day there shall be upon the bells of the horses, holiness unto
Jehovah,” xiv. 20; where a like spiritual signification is implied.
So in the same prophet: “In that day, saith Jehovah, I will
smite every horse with astonishment, and his rider with mad-
ness ; and [ will open mine eyes upon the house of Judah, and
will smite every horse of the people with blindness,” xin 4.
The subject there treated of is the ruin of the church, which
takes place when there no longer remains the understanding of
any truth ; and which is deseribed thus by the horse and his
rider; what else could be the meaning of smiting every horse
with astonishment, and of smiting the horse of the people with
blindness? What has this to do with the church? Soin Job:
“God hath deprived her of wisdom, neither hath he imparted
to her understanding: what time she lifteth up herself on high,
she scorneth the horse and his rider,” xxxix. 17, 18, 19, &e.
That the horse here signifies understanding, is manifestly evi-
dent. In like manner in David, where God is said “to ride
prosperously because of truth,” Psalm xlv. 4; and in many
other places. Moreover, who can know the reason why Elijah
and Elisha were called the chariot of Israel and the horsemen
thereof; and why the lad of Elisha saw the mountain full of
horses and chariots of fire ; except it be known what is signified
by chariots and horsemen, and what was represented by Elijah
and Elisha? Elishasaid to Elijah, “My father, my father,
the chariot of Israel and the horsemen thereof,” 2 Kings ii. 11,
12. And Joash the king said to Elisha, ‘ My father, my father,
the chariot of Israel and the horsemen thereof,” 2 Kings xiii.
14; and, speaking of the lad of Elisha, it is said, “ Jehovah
opened the eyes of the young man, and he saw, and, behold,
the mountain was full of horses and chariots of fire round about
Elisha,” 2 Kings vi. 17. The reason why Elijah and Elisha
were called the chariot of Israel and the horsemen thereof, is,
because they both represented the Lord as to the Word, and
x chariot signifies doctrine drawn from the Word, and horse-
cal ae aa That Elijah and Elisha represented the
aad &

MENTIONED IN THE APOCALYPSE. 3, 4

Lord as to the Word, may be seen in the Arcana CaLestiA,
n. 5247, 7648, 8029, 9327. And that chariots signify doctrine
drawn from the Word, n. 5321, 8215.

3. This signification of the horse, as denoting understand-
ing, is derived from no other source than from the represen-
tatives which exist in the spiritual world. In that world are
frequently seen horses, and persons sitting upon horses, and
also chariots; and there every one knows that they signify
things intellectual and doctrinal. I myself have often ob-
served,when any were thinking trom their understanding,that at
such times they appeared as if riding on horses; their meditation
represented itself in this manner betore others, although they
themselves were ignorant of it. There is also a place in the
spiritual world, where many assemble who think and speak
from understanding concerning the truths of doctrine; and
when others approach, they see the whole plain covered with
chariots and horses ; novitiate spirits, who are astonished at the
sight, and wonder whence it proceeds, are instructed that it is
an appearance resulting from their intellectual thought. That
place is called the assembly of the intelligent and the wise. I
have likewise seen bright horses and chariots of fire, when
certain spirits were taken up into heaven, which was a sign
that they were then instructed in the truths of heavenly doc-
trine, and became intelligent, and thus were taken up; on
seeing which, it occurred to my mind, what is signified by the
chariot of fire, which carried Elijah wp into heaven; and what
is signified by the horses and chariots of fire that were seen by
the young man of Elisha, when his eyes were opened.

4. That such is the signification of chariots and horses was
perfectly well known in the ancient churches; for those churches
were representative churches, and the science of correspond-
ences and representations was esteemed, among the members
of those churches, the chief of all sciences. From those
churches the signification of the horse, as expressive of under-
standing, was derived to the wise men round about, even into
Greece. Hence it was, when they would describe the sun, in
which they placed their God of wisdom and intelligence, that
they attributed to it a chariot and four horses of fire ; and when
they would describe the God of the sea, since by the sea were
signified sciences derived from understanding, that they also
attributed horses to him; and when they would describe the
rise of the sciences from understanding, that they also feigned
a winged horse, which with its hoot broke open a fountain,
at which sat nine virgins called the sciences. For from the
ancient churches they received the knowledge that the horse
signifies understanding ; wings, spiritual truth ; the hoot, what
is scientific derived from understanding; and a fountain, doc-
‘rine from which sciences are derived. Nor is anything else

297.

5, 6 ON THE WHITE HORSE

signified by the Trojan horse, than an artificial contrivanwe de-
vised by their understanding for the purpose of destroying the
walls. Even at this day, when understanding is described after
the manner received trom those ancients, it is usual to figure
it by a flying horse or Pegasus ; s0, likewise, doctrine is de-
scribed by a fountain, and the sciences by virgins ; but scarcely
any one knows, that the horse, in the mystic sense, signifies
the understanding; still less that those significatives were de-
rived to the Gentiles from the ancient representative churches.

5. Since the White Horse signifies the understanding of the
Word as to its spiritual or internal sense, those particulars
concerning the Word and that sense, which are shown in the
Arcana CatrstiA, are here subjoined: for in that work the
whole contents of Genesis and Exodus are explained according
to the spiritnal or internal sense of the Word.

REFERENCES FROM THE ARCANA CCELESTIA,.

ON THE SUBJECT OF THE WORD, AND ITS SPIRITUAL OR INTERNAG
SENSE.

6. Or the necessity and excellency of the Word. That from
the light of nature nothing can be known concerning the Lord,
concerning heaven and hell, concerning the life of man after
death, nor concerning Divine Truths by which man acquires spi-
ritual and eternal lite, n. 8944, 10,818, 10,319, 10,320. That
this may appear manifest from the consideration, that many,
and amongst them men of learning, do not believe those things,
although they are born in a country where the Word is received,
and are thereby instructed concerning them, n. 10,319. That
therefore it was necessary there should be some revelation from
heaven, forasmuch as man was born to become an inhabitant
of heaven, n. 1775. That therefore in every age of the world
there has been a revelation, n. 2895. Of the various kinds of
revelation which have successivel ybeen made to the inhabitants
of this earth, n. 10,355, 10,632. That to the most ancient
men, who lived before the flood, whose time was called the
golden age, there was an immediate revelation, and of conse-
quence Divine Truth was inscribed on their hearts, n. 2896.
That the ancient churches, which existed after the flood, had
a historical and prophetical Word, n. 2686, 2897; concerning
which churches see the New Jervsatem anp its HravEeniy
sai n. 247. That its historical parts were called The

MENTIONED IN THE APOCALYPSE. 6, 7

Wars of Jehovah, and its prophetical parts, Enunciations,
n. 2897, That that Word, with respect to inspiration, was like
our Word, but accommodated to those churches, n. 2897. That
it is mentioned by Moses, n. 2686, 2897. But that that Word
is lost, n. 2897. That prophetical revelations were also made
to others, as appears from the prophecies of Balaam, n. 2898.

That the Word is divine in all and every particular part,
n. 639, 680, 10,321, 10,637. That the Word is divine and holy
as to every point and iota, from experience, n. 1349. How it
is explained at this day, that the Word is inspired as to every
jota, n. 1886.

That the church in an especial manner is where the Word
is, and where the Lord is thereby known, and Divine Truths are
revealed, n. 8857, 10,761. But that it does not follow from
thence, that they are of the church, who are born where the
Word is, and where the Lord is thereby known ; but they who,
by means of truths from the Word, are regenerated by the
Lord, who are they who live according to the truths therein,
consequently, who lead a life of love and faith, n. 6637, 10,143,
10,153, 10,578, 10,645, 10,829.

7. That the Word cannot be understood, except by those
who are enlightened. That the human rational faculty cannot
comprehend divine, nor even spiritual things, unless it be
enlightened by the Lord, n. 2196, 2208, 2209, 2654. Con-
sequently, that they only who are enlightened comprehend the
Word, n. 10,328. That the Lord enables those who are en-
lightened to understand truths, and to see how to reconcile
those things which appear contradictory to each other, n. 9382,
10,659. That the Word in its literal sense appears incon-
sistent, and in some places seems to contradict itself, n. 9025.
And that therefore, by those who are unenlightened, it may be
so explained and applied, as to confirm any opinion‘or heresy,
and to defend any lust, however worldly and corporeal, n. 4738,
10,339, 10,401. That they are enlightened from the Word,
who read it from the love of truth and goodness, but. not they
who read it trom the love of fame, of gain, or of honor, that
is, from the love of self, n. 9382, 10,548, 10,549, 10,550. That
they are enlightened who are in the good of life, and thereby
in the affection of truth, n. 8694. That they are enlightened
whose internal is open, or who as to their internal man are
capable of elevation into the light of heaven, n. 10,401, 10,402,
10,691, 10,694. That enlightenment is an actual.opening ct the
interiors of the mind, and also an elevation into the light of
heaven, n. 10,330. That there is an influx of sanctity from
the internal, that is, from the Lord through the internal, to
those who esteem the Word holy, though they themselves are
ignorant of it, n. 6789. That they are enlightened, and see
the truths of the Word, who are led by the Lord, but ne they

29

Tt, 8 ON THE WHITE HORSE

who are led by themselves, n. 10,638. That they are led by
the Lord, who love truth because it is tr uth, who also are they
that love to live accor ding to Divine Truths, n. 10,578, 10,645,
10,829. That the Word is made alive with man according to
the life of his love and faith, n. 1776. That the things derived
from self-intelligence have no lite in themselves, con from
man’s proprium there proceeds nothing that is good, n. 8941,
8944. That they cannot be enlightened who have rae con-
firmed themselves in false doctrine, n. 10,640.

That it is the understanding w hich is enlightened, n. 6608,
9300. That the understanding is the recipient of truth, n.
6242, 6608, 10,659. That in regard to every doctrine of the
church, there are ideas of the understanding and of the thought
ea a iela ib oe to which the down ine 1s per ceived,

3310, 3825. That the ideas of man during his life in the
orl are atte because he then thinks in the natural prin-
ciple ; but that still spiritual ideas are concealed therein, with
those who are in the affection of truth for its own sake, and
that man comes into these ideas after death, n. 3310, 5510,
6201, 10,256, 10,240, 10,550. That without ideas of the
understanding, and of the thought ee derived, on any
subject, there can be no perception, n. 3825. That ideas con-
cerning the things of faith are laid open in “thé other life, and
their quality clearly discerned by the angels, and that man is
then conjoined with others according to those ideas, so far as
they proceed from the affection which is of his love, n. 1869,
33820, 5510, 6201, 8885. That therefore the Word can be un-
derstood by none but a rational man; for to believe anything
without an idea thereof, and without a rational view of the
subject, is only to retain in the memor yw ords destitute of all
life of perception and affection, which in fact is not believing,
n. 2533. That it is the literal sense of the Word which admits
of illustration, n. 83619, 9824, 9905, 10,548.

8. That the Word cannot be understood but by means of doc-
trine from the Word. That the doctrine of the church must be
derived from the Word, n. 3464, 5402, 6832, 10,763, 10,765.
That pe ly ord is unintelligible without doctrine, n. 9025, 9409,
9424, § , 10,824, 10,4381, 10,582. That true doctri ine Is as a
lamp S aes who read the Wor d, n. 10,401. That genuine
cae must be formed by ane ‘who are in illustration from

the Lord, n. 2510, 2516, 2519, 2524, 10,105. That the Word
is intel ligible by imeans ‘of doctrine formed by an enlightened
person, n. 10,824. That they who are in illustration, form
for themselves doctrine from the Word, n. 9882, 10,659. What
is the difference between those who teach and learn from the
doctrine of the church, and those who teach and learn from
the literal sense of the Word alone, n. 9025. That they who
are ra literal sense of the Word walkout doctrine, do not

MENTIONED IN THE APOCALYPSE. 8

attain to any understanding concerning Divine Truths, n. 9409,
9410, 10,582. That they may fall into many errors, n. 10,431.
That they who are in the affection of truth for the sake of truth,
when they come to years of maturity, and are capable of ex-
ercising their own understanding, do not implicitly abide in the
doctrines of their respective churches, but examine from the
Word whether they be true or not, n. 5402, 5432, 6047. That
otherwise every man’s views of truth would be derived from
the authority of another, and from his native soil, whether he
were born a Jew or a Greek, n. 6047. That nevertheless such
things as are become matters of faith from the literal sense of
the Word, are not to be extinguished till after a full view of
their falsity, n. 9039.

That the true doctrine of the church is the doctrine of
charity and faith, n. 2417, 4766, 10,763, 10,765. That the
doctrine of faith does not constitute the church, but the life of
faith, which is charity, n. 809, 1798, 1799, 1834, 4468, 4677,
4766, 5826, 6637. That doctrines are of no account, unless
the life be directed thereby ; and that every one may see they
ure for the sake of life, and not merely for the memory, and
thought thence derived, n. 1515, 2049, 2116. That in the
churches at this day the doctrine of faith is taught, and not
the doctrine of charity, the latter being degraded to a science,
which is called moral philosophy, n. 2417. That the church
would be one, or undivided, if purity of life, and charity,
were accounted the distinguished marks of church-membership,
n. 1285, 1816, 2982, 3267, 3445, 3451, 3452. How much
superior the doctrine of charity is to that of faith separate from
charity, p. 4844.. That they who know nothing concerning
charity, are in ignorance with respect to heavenly things,
n. 2435. That they who only hold the doctrine of faith; and
not that of charity, fall into errors; which errors are also
described, n. 2417, 2383, 3146, 3325, 3412, 3413, 3416, 3773,
4672, 4730, 4788, 4925, 5351, 7623—7677, 1752—7762, 7790,
8094, 8313, 8530, 8765, 9186, 9224, 10,555. That they who
are only in the doctrine of faith, and not in the life of faith,
which is charity, were formerly called the uncircumcised, or
Philistines, n. 8412, 3413, 3463, 8098, 8318, 9540. That the
ancients held the doctrine of love to the Lord and of charity
towards the neighbor, and made the doctrine of faith subser-
vient thereto, n. 2417, 3419, 4844, 4955.

That doctrine formed by an enlightened person, may after-
wards be contirmed by things rational and scientitie ; and that
thus it is more fully understood, and is corroborated, n. 2558,
2719, 2720, 3052, 3310, 6047. See more on this subject in the
New Jervsarem anp irs Heaventy Doorrine, n. 51. That
they who are in faith separate from charity, would uae the

(

v ON THE WHITE HORSE

doctrines of the chureh implicitly believed, without any rational
intuition, n. 3804.

That it is not the mark of a wise man to confirm a received
opinion, but to see w hether it be true or not before he confirms
Ws and that this is the case with those who are in illustration,

1. 1017, 4741, 7012, 7680, 7950. That the light of confirmation
is a natural light, and not spiritual, and may exist even with
the evil, n. 8780. That every thing, however false, may be so
far confirmed, as to acquire the appearance of truth, n. 2482,
2490, 5033, 6865, 8521.

9. That in the Word there ts a spiritual sense, which is called
the internal sense. That no one can know what the spiritual or
internal sense of the Word is, unless he know what corres-
pondenee is, n. 2895, 4522. That all and every thing, even
the most minute particulars, which exist in the natural world,
correspond t to spiritual pase and thence are significative of
them, n. 2890—2893, 2897—30038, 32138 —3227. That the
spiritual things to which natural things correspond, assume
another appearance in the natural degree or principle, so that

they are not distinguished, n. 1887, 2396, 8920. That scarcely
any one knows wherein resides the divinity of the Word, when
nevertheless it is in its internal and spiritual sense, which’ at
this day is not known even to have any existence, n. 2980,
4989. “That the mystical contents of the Word are no other
than those of its internal or spiritual sense, which treats of the
Lord, of the glorification of His Humanity, of His kingdom, and
of the cehureh, and not of the natural things of this world,
n. 4923. That the prophetic writings are in many places
unintelligible, and theretore of no use, without the internal
sense,—illustrated by examples, n. 2608, 8020, 8398. As, for
instance, with respect to what is signified by the white horse
spoken of in the Apocalypse, n. 2760, &e. What by the keys
of the kingdom of heaven, that were given to Peter, see the
preface to the 22nd chapter of Genesis, and n. 9410, What
by flesh, blood, bread, and wine, in the holy supper, n. 8682.
What by the prophecies of Jacob concerning his sons, recorded
in the 49th cha pter of Genesis, n. 6306, 6333—6465. What
by many prophecies concerning Judah and Israel, which by no
means tally with that nation, nor in the literal sense have any
coincidence with their history, n. 63831, 6361, 6415, 6438,
6444. Besides many other instances, n. 2608. More may be
seen of the nature of correspondence, in the work on Haven
AND HEtL, n. 87—102, 104—115, and 803—310.

Of the internal or spiritual sense of the Word in general,

1. 1767—1777, 1869—1879. That in all and every par ticular
of the Word there is an internal sense, n. 1143, 1984, 2185,
ae eaHe) 2495, 2619. That such things do not appear in

U2

MENTIONED IN THE APOCALYPSE. 16

the literal sense, but that nevertheless they are reall y comtained
within it, n. 4442.

10. That the internal sense of the Word is principally intended
Jor the use of angels, and that it is also intended for the use of
men. In order that it may be known what the internal sense
is, the quality thereof, and whence it is, it may here be ob-
served in general, that thought and speech in heaven are
different from thought and speech in the world; for in heaven
they are spiritual, but in the world natural; when, therefore,
man reads the Word, the angels that are with him have a spi-
ritual perception thereof, whilst men understand it naturally ;
hence it follows, that angels are in the internal sense, whilst
men are in the external sense; but that nevertheless these two
senses make a one by correspondence. That angels not only
think spiritually, but also speak spiritually ; that they are like-
wise present with man; and that they have conjunction with
man by means of the Word, may be seen in the work on
Heaven anp Het, where it treats of the wisdom of the angels
of heaven, n. 265—275 ; of their speech, n. 234—245; of their
conjunction with man, n. 291—302; and of their conjunction
with man by means of the Word, n. 303—310.

That the Word is understood differently by angels in heaven,
and by men on earth; the former perceiving the internal or
spiritual sense, whilst the latter see only the external or natural
sense, n. 1887, 2396. That the angels perceive the Word in
its internal sense, and not in its external sense, proved from
the experience of those who have conversed with me from hea-
ven, when I was reading the Word, n. 1769, 1770, 1771, 1772.
That the ideas of the thought and also the speech of angels are
spiritual, but the ideas and speech of men natural; that there-
fore there is an internal sense, which is spiritual, for the use of
angels, illustrated from experience, 2333. That nevertheless
the literal sense of the Word serves the spiritual ideas of angels
as a medium of conveyance, comparatively as the words of
speech do with men to convey the sense of a subject whereon
they discourse, n. 2143. That the things relating to the in-
ternal sense of the Word are manifested in the light of heaven,
and consequently to the perception of angels, n. 2618, 2619,
2629, 3086. That therefore those things which the angels per-
ceive from the Word, are of high estimation with them, n. 2540,
2541, 2545, 2551. That angels do not understand a single
syllable of the Word in its literal sense, n. 64, 65, 1434, 1929.
That they are unacquainted with the names of persons and

laces recorded in the Word, n. 1484, 1888, 4442, 4480.
That names cannot enter into heaven, nor be pronounced there,
n. 1876,1888. That all names in the Word signify things, and
that in heaven they are changed into ideas of the things signi-
fied, n. 768, 1888, 4310, 4442, 5225, 5287, 10,323. sane

30

10 ON THE WHITE HORSE.

angels also think abstractedly from persons, n. 6618, 8343,
8985, 9007. How elegant the internal sense of the Word is,
even where nothing but mere names occur, shown by examples
from the Word, n. 1224, 1888, 2395. That many names
also in series express one thing in the internal sense, n. 5905.
That likewise all numbers in the Word signify things, n. 482,
487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3152, 4264,
6175, 9488, 9659, 10,217, 10,253. That spirits also have a
perception of the Word in its internal sense in proportion as
their interiors are open to heaven, n. 1771. That the literal
sense of the Word, which is the natural sense, is instantly
changed into the spiritual sense with the angels, from the cor-
respondence there is between the two senses, n. 5648. And
this without their hearing or knowing what is in the literal or
external sense, n. 10,215. Thus that the lteral or external
sense is confined to man, and proceeds no further, n. 2015.

That there is an internal sense in the Word, and likewise
an inmost or supreme sense, concerning which, see n. 9407,
10,604, 10,614, 10,627. That the spiritual angels, or those
who belong to the spiritual kingdom of the Lord, perceive the
Word in its internal sense; and that the celestial angels, or
those who belong to the celestial kingdom of the Lord, perceive
the Word in its inmost sense, n. 2157, 2275.

That the Word is for the use of men, and also for the use
of angels, being accommodated to each, n. 7381, 8862, 10,322.
That the Word is the medium of union between heaven and
earth, n. 2310, 2493, 9212, 9216, 93857. That the conjunc-
tion of heaven with man is by means of: the Word, n. 9396,
9400, 9401, 10,452. That therefore the Word is called a cove-
nant, n. 9396. Because a covenant signifies conjunction, 665,
666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778,
9396, 10,632. That there is an internal sense in the Word, in
consequence of the Word’s having descended from the Lord,
through the three heavens down to man, n. 2310, 6897, And
that thereby it is accommodated to the angels of the three
heavens and also to men, n. 7381, 8862. That hence it is that
the Word is divine, n. 2980, 4989. And that it is holy,

n. 10,276. And that it is spiritual, n. 4480. And that it is a

divinely inspired, n. 9094. That this is the meaning of inspi-
ration, n. 9094.

That the regenerate man is actually in the internal sense
of the Word, although he knows it not, inasmuch as his in-
ternal man, which is endowed with spiritual perception, is
open, n. 10,401. But that in such case the spiritual principle
of the Word flows into natural ideas, and thus is represented
naturally, because while he lives in the world this spiritual
principle thinks in the natural man, so far as it comes to the

perception thereof, n. 5614. That hence the light of truth, |

304

‘ MENTIONED IN THE APOCALYPSE, 11
with such as are enlightened, is derived from their internal,
that is, through the internal, from the Lord, n. 10,691, 10,694.
That also by the same way there is an influx of sanctity com-
municated to those who esteem the Word holy, n. 6789. Inas-
=.uch as the regenerate man is actually in the internal sense of
the Word, and in the sanctity thereof, although he knows it not,
that therefore after death he comes into it of himself, and is
no longer in the sense of the letter, n, 38226, 8842, 3343. That
the ideas of the internal man are spiritual ; but that man during
his life in the world does not attend thereto, inasmuch as they
aire within his natural thought, and give it its rational faculty,
n. 10,236, 10,240, 10,550. But that man after death comes
into those his spiritual ideas, because they are proper to his
spirit, and then not only thinks, but also speaks therefrom, n.
2470, 2478, 2479, 10,568, 10,604. Hence it is that it was said,
that the regenerate man knows not that he is in the spiritual
sense of the Word, and that he receives illustration thence.

11. That in the internal or spiritual sense of the Word there
are innumerable arcana. That the Word in the internal sense
contains innumerable things which exceed human comprehen-
sion, n. 8085, 38086. That it also contains things ineffable and
inexplicable, n. 1965. Which are manifested only to angels,
and understood by them, n. 167. That the internal sense of
the Word contains arcana of heaven, which relate to the Lord
and His kingdom in heaven and on earth, n. 1—4, 987. That
those areana do not appear in the sense of the letter, n. 937,
1502, 2161. That many things in the writings of the prophets
appear to be unconnected, which yet in the internal sense
eohere in a beautiful series, n. 7153, 9022. That not a single
expression, nor even a single iota, in its original language, can
be taken from the literal sense of the Word, without an inter-
ruption in the internal sense; and that therefore, by the Divine
Providence of the Lord, the Word is preserved so entire as to
every point, n. 7933. That innumerable things are contained
in every particular part of the Word, n. 6687, 8920. And in
every expression, n. 1689. That there are innumerable things
contained in the Lord’s prayer and in every particular part
thereof, n. 6619. And in the precepts of the decalogue; in
the external sense whereof, notwithstanding, some things are
such as are known to every nation without revelation, n. 8867,
8900. That in every tittle of the letter of the Word, in the
original language, there is a sanctity, shown from heaven ; see
the work on Heaven anp Hetr, n. 260, where these words
of the Lord are explained, “ That not one jot or one tittle shall
pass away from the law,” Matt. v. 18.

That in the Word, particularly in the prophetical parts,
there are two expressions which seem to signity the same thing:
but that one has relation to good, and the other to trath, n. 683,

[ 20 ] 305

ll ON THE WHITE HORSE

707, 2516, 8339. That in the Word goods and truths are con-
joined in a wonderful manner, and that such conjunction is only
apparent to him who is acquainted with the internal sense,
n. 10,554. And thus that in the Word, and in every part
thereof, there is a Divine marriage and a heavenly marriage,
n. 683, 798, 801, 2173, 2516, 2712, 5138, 7022. That the Di-
vine marriage is the marriage of Divine Good and Divine Truth,
consequently it is the Lord in heaven, in whom alone that
marriage exists there, n. 8004, 8005, 3009, 4158, 5194, 5502,
6343, 7945, 8339, 9263, 9814. That Jesus also signifies Divine
Good, and Christ Divine Truth, and thus both signify the Divine
marriage in heaven, n. 8004, 3005, 8009. That this marriage
is in every particular part of the Word in its internal sense,
and thus the Lord is therein as to Divine Good and Divine
Truth, n. 5502. That the marriage of good and truth from the
Lord in heaven and in the church is called the heavenly mar-
riage, n. 2508, 2618, 2803, 3004, 3211, 3952, 6179. That,
therefore in this respect the Word is a kind of heaven, n. 2178,
10,126. That heaven is compared in the Word to a marriage,
on account of the marriage of good and truth therein, n. 2758,
3132, 4434, 4834.

That the internal sense is the real genuine doctrine of. the
church, n. 9025, 9430, 10,401. That they who understand the
Word according to the internal sense, know the real and true
doctrine of the church, inasmuch as it is contained in the in-
ternal sense, n. 9025, 9480, 10,401. That the internal of the
Word is also the internal of the church, as it is likewise the
internal of worship, n. 10,460. That the Word is the doctrine
of love to the Lord, and of charity towards the neighbor, n.
3419, 3420.

That the Word in the literal sense is as a cloud, and that in
the internal sense it is glory, see the preface to the 18th chapter
of Genesis, and n. 5922, 6843, where these words are explained,
“That the Lord shall come in the clouds of heaven with glory.”
That clouds also in the Word signify the Word in its literal
sense, and glory the Word in its internal sense, see the preface
to the 18th chapter of Genesis, and n. 4060, 4391, 5922, 6343,
6752, 8106, 8781, 9430, 10,551, 10,574. That the things con-
tained in the literal sense, respectively to those which are in
the internal sense, are like rnde projections round a polished
optical cylinder, from which nevertheless is exhibited in the
cylinder a beautiful image of a man, n. 1871. In the spiritual
world they who allow and acknowledge only the literal sense of
the Word, are represented by a deformed old woman; but they
who allow and acknowledge the internal sense together with the
literal sense, are represented by a virgin in beautiful clothing,
n. 1774. That the Word in its whole complex is an image ot
heaven é for the Word is Divine Truth, and Divine Truth con-

oO)

MENTIONED IN THE APOCALYPSE. 11, 12

stitutes heaven, and heaven resembles one man, and therefore
in this respect the Word is as it were an image of man, n.
187. That heaven in one complex resembles one man, may
be seen in the work on Heaven anp Herr, n. 59—67. And
that the Divine Truth proceeding from the Lord constitutes
heaven, n. 126—140, 200—212. That the Word is repre-
sented before the angels under the most beautiful and agreea-
ble forms, n. 1767, 1768. That the literal sense is as the body,
and the internal sense as the soul of that body, n. 8943. That
hence the life of the Word is from the internal sense, n. 1405,
4857. That the Word is pure in the internal sense, but that it
does not appear so in the literal sense, n. 2362, 2396. That
the things which are in the literal sense derive their sanctity
from the internal contents, n. 10,126, 10,728.

That the historical parts of the Word also have an internal
sense, but more remote from the letter, n. 4989. Consequently
that the historical as well as the prophetical parts of the Word
contain arcana of heaven, n. 755, 1659, 1709, 2310, 2338.
That the angels do not perceive those parts historically, but
according to their spiritual signification, n. 6884. That the
interior arcana contained in the historical parts are less evident
to man than those contained in the prophetical parts, by reason
that the mind is engaged in viewing and considering the his-
torical transactions, n. 2176, 6597.

The nature of the internal sense of the Word is further
shown, n. 1756, 1984, 2004, 2663, 8033, 7089, 10,604, 10,614.
And illustrated by comparisons, n. 1873.

12. That the Word is written by correspondences, and thus by
representatives, That the Word as to its literal sense is written
by mere correspondences, that is, by such things as represent
and signify the spiritual things of heaven and the church,
n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763,
9899. That this was done for the sake of the internal sense,
which there is in every part, n. 2899. Consequently for the sake
of heaven, inasmuch as the inhabitants thereof do not understand
the Word according to the literal sense, which is natural, but
according to the internal sense, which is spiritual, n. 2899.
That the Lord spake by correspondences, representatives, and
significatives, because he spake trom the Divine, n. 9049, 9063,
9086, 10,126, 10,728. That the Lord thus spoke to the world,
and at the same time to heaven, n. 2533, 4807, 9049, 9063.
9086. That the things spoken by the Lord went through the
whole heaven, n. 4637. That the historical parts of the Word
are representative, and the expressions significative, n. 1540,
1659, 1709, 1783, 2687. That the Word could not be written
in any other style, consistently with its being the medium of
communication and conjunction with the heavens, n. 2899.
6943, 9481. That they are in a great error, who aa the

12 ON THE WHITE HORSE

Word on account of the apparent simplicity and rudeness of its
style, and who fancy that they should receive the Word, if it
were written in a different style, n. 8783. That the method
and style of writing, which prevailed amongst the most ancient
inhabitants of the earth, was by correspondences and repre-
sentatives, n. 605, 1756, 9942. That the ancient wise men
were delighted with the Word, because of the representatives
and signiticatives therein, from experience, n. 2592, 2593. That
if a man of the most ancient church had read the Word, he
would have seen clearly the things contained in the internal
sense, and but obscurely the things contained in the external
sense, n. 449. That the sons of Jacob were brought into the
land of Canaan, because all the places in that land, from the
most ancient times, were made representative, n. 1585, 3686,
4441, 5136, 6516. And that thus the Word might be there
written, wherein those places should be mentioned for the sake
of the internal sense, n. 8686, 4447, 5136, 6416. But that
nevertheless the Word as to the external sense was changed for
the sake of that nation, but not as to the internal sense, n.
10,453, 10,461, 10,603, 10,604. Many passages adduced from
the Word concerning that nation, which must be understood
according to the internal sense, and not according to the. sense
of the letter, n. 7051. Inasmuch as that nation represented
the church, and the Word was written with them and concern-
ing them, that therefore Divine Celestial things were signitied
by their names, as by Reuben, Simeon, Levi, Judah, Ephraim,
Joseph, and the rest: and that by Judah in the internal sense
is signified the Lord as to celestial love, and his celestial king-
dom, n. 3654, 3881, 3882, 5782, 6362—6382.

For the better understanding of the nature and meaning of cor-
respondences and representatives in the Word, something shall be
here said concerning them. ‘That all things which correspond
are likewise representative, and thereby significative, so that
correspondences and representations are one, n. 2890, 2897,
2971, 2987, 2989, 2990, 3002, 3225. The nature of corres-
pondences and representations shown from experience and
examples, n. 2703, 2987—3002, 3213—3226, 38337—38352,
3472—3485, 4218—4228, 9280. That the science of corre-
spondences and representations was the chief science amongst
the ancients, n. 3021, 3419, 4280, 4749, 4844, 4964, 4965,
6004, 7729, 10,252. Especially among the people of the east,
n. 5702, 6692, 7097, 7779, 9391, 10,252, 10,407. And in
Egypt more than in other countries, n. 5702, 6692, 7097, 7779,
9391, 10,407. Also among the Gentiles, as in Greece, and
in other places, n. 2762, 7729. But that at this day the science
of correspondences and representations is lost, particularly in
Europe, n. 2894, 2895, 2994, 3630, 3632, 3747, 3748, 3749,
ae a 10,252. That nevertheless this science is more

MENTIONED IN THE APOCALYPSE. 12

excellent than all other sciences, inasmuch as without it the
Word cannot be understood, nor the signitication of the rites
of the Jewish church which are recorded in the Word, nor ean
it be known what the nature of heaven is, nor what the spi-
ritual principle is, nor in what manner a spiritual influx takes
place into what is natural, nor how the case is with respect to
the influx of the soul into the body, with many other matters,
n. 4180, and in the places above cited. That all things which
appear before spirits and angels, are representative according to
correspondences, n. 1971, 32138—3226, 3457, 3475, 3485, 9481,
9574, 9576, 9577. That the heavens are full of representatives,
n. 1521, 1532, 1619. That representatives are more beautiful,
and more perfect, in proportion as they are more interior in the
heavens, n. 8475. ‘That representatives there are real appear-
ances, inasmuch as they are derived from the light of heaven
which is Divine Truth, and which is the very essence of the
existence of all things, n. 3485.

The reason why all and every particular existence in the
spiritual world has its representation in the natural world, is,
because what is internal assumes to itself a suitable clothing in
what is external, whereby it makes itself visible and apparent,
n. 6275, 6284, 6299. ‘Thus the end assumes a suitable clothing,
that it may exist as the cause in a lower sphere, and afterwards
that it may exist as the effect in a sphere still lower ; and when
the end, by means of the cause, becomes the effect, it then
becomes visible, or appears before the eyes, n. 5711. This
may be illustrated by the influx of the soul into the body,
whereby the soul assumes a clothing of such things in the body
as enable it to express all its thoughts and affections in a
visible form ; wherefore thought, when it descends by influx
into the body, is there represented by such gestures and actions
as correspond to it, n. 2988. The affections of the mind
are manifestly represented in the face, by the various configu-
rations of the countenance, so as to be there rendered visible,
n. 4791—4805, 5695. Hence it is evident, that all and every
particular existence in nature has in it a latent cause and end
from the spiritual world, n. 3562, 5711. Inasmuch as the
things which are in nature are the ultimate effects, within
which are prior or superior things, n. 4240, 4939, 5051, 6275,
6284, 6299, 9216. That internal things are the objects repre
sented, and external things the objects representing, n. 4292.
What is further meant by correspondences and representations
may be seen in the work on Heaven anp Hetr, where it
treats of the correspondence between all things of heaven, and
all things of man, n. 87—102. Of the correspondence of
heaven with all things on earth, n. 103—116. And of repre-
sentatives and appearances in heaven, n. 170—176. _ ide

Forasmuch as all things in nature are a spi

13 ON THE WHITE HORSE

ritual and celestial things, therefore in the churches which
existed in ancient times, all the externals, which were rituals,
were representative, and therefore these churches were called
representative churches, 519, 521, 2896. That the church
founded among the children of Israel was a representative
church, n. 1008, 2179, 10,149. That all the rituals therein were
externals, which represented internals, such as belong to heaven
and the church, n. 4288, 4874. That the representatives of the
church and of worship ceased when the Lord came into the
world and manifested Himself, because the Lord opened the
internals of the church, and because all things of that church
in a supreme sense regarded Him, n. 4832.

13. Of the literal or external sense of the Word. That the
literal sense of the Word is according to appearances in the
world, n. 584, 926, 1719, 1720, 1832, 1874, 2249, 2520, 2533.
And adapted to the conceptions of the simple, 2533, 9049,
9063, 9086. That the Word, in the literal sense, is natural,
n. 8783; because what is natural is the ultimate, wherein
spiritual and celestial things find their limits, and upon which
they rest like a house upon its foundation ; and that otherwise
the internal sense of the Word, without the external, would be
like a house without a foundation, n. 93860, 9480, 9824, 9433,
10,044, 10,486. That the Word being of such a nature con-
tains both a spiritual and celestial sense, n. 9407. And of
consequence, that it is holy and divine in the literal sense, as
to all and every part thereof, even to every single iota, n. 639,
680, 1819, 1870, 9198, 10,321, 10,637. That the laws ordained
for the sons of Israel, notwithstanding their being repealed, are
yet the holy Word, on account of the internal sense which they
contain, n. 9210, 9259, 9349. That among the laws, judg-
ments and statutes, ordained in the Israelitish or Jewish
church, which was a representative church, there are some
which are still in foree both in their external and internal
sense ; which ought strictly to be observed in their external
sense; some which may be of use, if people are disposed to
observe them ; and some which are absolutely repealed, n. 9349.
That the Word is divine even in those statutes which are re-
pealed, on account of the heavenly things which lie concealed
in their internal sense, n. 10,637.

What the quality of the Word is in the literal sense, if not
understood at the same time as to the internal sense, or, what
is the same thing, according to true doctrine from the Word,
n. 10,402. That innumerable heresies spring up from the literal
sense of the Word without the internal sense, or without
genuine doctrine drawn from the Word, n. 10,401. That they
who are in externals without internals, cannot bear the interior
things of the Word, n. 10,694. That the Jews were of this de-
scription, and that they are such also at the present day, n. 301,

310

MENTIONED IN THE APOCALYPSE. 14

302, 808, 3479, 4429, 4433, 4680, 4844, 4847, 10,396, 10,401,
10,407, 10,695, 10,701, 10,707.

14. That the Lord is the Word. That the Word in its
inmost sense treats solely of the Lord, describing all the states
of the glorification of His Humanity, that is, of its union with
the Essential Divinity, and likewise all the states of the subju-
gation of the hells, and the reducing to order of all things
therein, as well as in the heavens, n. 2249, 7014. Thus that
the inmost sense describes the Lord’s whole life on earth,
and that thereby the Lord is continually present with the
angels, n. 2523. hat therefore the Lord alone is in the
inmost part of the Word, and that the divinity and sanctity of
the Word is from thence, n. 1878, 9357. That the Lord’s
saying, that the Scripture was fulfilled concerning Him, signi-
fies, that all things were fulfilled which are contained in the
inmost sense, n. 79383.

That the Word signifies Divine Truth, n. 4692, 5075, 9987.
That the Lord is the Word, because He is Divine Truth, n. 2533.
That the Lord is the Word also for this reason, because the
Word is from Him, and treats of Him, n. 2859. And because
it treats of the Lord alone in its inmost sense; thus the Lord
Himself is therein, n. 1878, 93857. And because in all and
in every part of the Word there is a marriage of Divine Good
and Divine Truth, which marriage is in the Lord alone, n. 8004,
3005, 8009, 4158, 5194, 5502, 6348, 7945, 8339, 9263, 9314.
That Divine Truth is the only real existence in the universe; and
that the substance in which it is, and which is the Divine,
is the only substantial existence, n. 5272, 6880, 7004, 8200.
And inasmuch as Divine Truth proceeding from the Lord as the
sun in heaven is light there, and Divine Good is heat there ; and
inasmuch as all things in heaven derive their existence there-
from, as all things in the world derive their existence from light
and heat, which are also in their own substances, and act by
means thereof; and inasmuch as the natural world exists by
means of heaven or the spiritual world; it is plain that all
things were created from Divine Truth, and consequently from
the Word, according to this passage in John, “ In the begin-
ning was the Word, and the Word was with God, and the Word
was God, and by it all things were made that were made; and
THE WORD WAS MADE FLESH,” Chap. 1. 1, 2, 8, 143 n. 2803,
2884, 5272, 7830. Further particulars concerning the creation of
all things from Divine Truth, consequently by the Lord, may be
seen in the work on Heaven anp Het, n. 137; and more
fully in the article ecncerning the sun in heaven, where it is
shown that the Lord is that sun, and that it is His Divine Love,
n, 116—-125. And that Divine Truth is light, and Divine Good
is heat, proceeding from that sun in heaven, n. 126—-14v,

That the conjunction of the Lord with man is effected by

311

15—17 ON THE WHITE HORSE

the Word, through the medium of the internal sense, n. 10,375.
That this conjunction is effected by all and every part of the
Word, and that herein the Word is to be admired beyond all
other writings, n. 10,632, 10,633, 10,634. That since the time
of writing the Word, the Lord thereby speaks with men,
n. 10,290. For further particulars respecting the conjunction
of heaven with man by means of the Word, see the work on
Heaven anp Hetz, n. 303—310.

15. Of those who are against the Word. Of those who de-
spise, blaspheme, and protane the Word, n. 1878. Their quality
in the other life, n. 1761, 9222. That they represent the
viscous parts of the blood, n. 5719. How great the danger is
which arises from profaning the Word, n. 571—582. How
hurtful it is, if principles of falsity, particnlarly those which
favor self-love and the love of the world, are confirmed by the
Word, 1. 589. That they who are in no affection of truth for
its own sake, utterly reject the things appertaining to the in-
ternal sense of the Word, and nauseate them, from experience
of such in the world of spirits, n. 5702. Of some in the other
lite, who endeavored altogether to reject the interior things of
the Word, and that such are deprived of rationality, n. 1879.

16. Which are the books of the Word. That the books of
the Word are all those which have the internal sense ; but that
those books which have not the internal sense are not the
Word. That the books of the Word in the Old Testament are,
Ter Five Books or Moses; THE BOOK OF JOSHUA}; THE BOOK
oF JUDGES; THE TWO BOOKS OF SAMUEL; THE TWO BOOKS OF
Kines; tHE Psarms or Davin; Tur Prophets Isatan, JERE-
MIAH, THE Lamentations, Ezrxret, Dantet, Hosra, Jor,
Amos, Oxpaptau, Jonanu, Mroan, Nanum, Haraxkux, Ze
PHANIAH, Hacear, Zecuartan, Matracut In the New.
Testament, the four Evangelists, Marruew, Marx, Luxe,
Joun; and the Aprocatypse. The rest have not the internal
sense, n. 10,325.

That the book of Job is an ancient book, which indeed con-
tains an internal sense, but not in series, n. 8570, 9942.

17. Further particulars respecting the Word. That the term
Worp, in Hebrew, signifies various things; as speech, or
discourse, thought of the mind, every thing that has a real
existence, and also something, n. 9987. That the Word sig-
nifies Divine Truth and the Lord, n. 2533, 4692, 5075, 9987.
That words signify truths, n. 4692, 5075. That they signity
doctrinals, n. 1288. That the ten words signify all Divine
Truths, n. 10,688.

That in the Word, particularly in the prophetic parts, there
are two expressions that signify one thing, and that the one
has relation te good and the other to truth, which are thus
se n. 683, 707, 5516, 8839. That it can be known only

319

MENTIONED IN THE APOCALYPSE. 17

from the internai sense of the Word, what expression refers to
good and what to truth ; for there are proper words by which
things appertaining to good are expressed, and proper words
by which things appertaining to truth are expressed, n. 793,
801. And this so determinately, that it may be known merely
from the words made use of, whether the subject treated of
be good, or whether it be truth, n. 2722. That frequently
one expression implies a universal, and the other expression
implies a certain specific particular of that universal, n. 2212.
That there is a species of reciprocation in the Word, concern-
ing which see n. 2240. That most expressions in the Word
have also an opposite sense, n. 4816. ‘That the internal sense
proceeds regularly according to the subject predicated, n. 4502.

That they who have been delighted with the Word, in the
other life receive the heat of heaven, wherein is celestial love,
according to the quality and degree of their delight arising from
love, n. 1773.

END OF THE WHITE HORSE.

818

AN APPENDIX

THE TREATISE

THE WHITE HORSE,

From the Latin of

EMANUEL SWEDENBORG,

Servant of the Lord Jesus Christ.

NEW YORK:
AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY,

APPENDIX

TO THE

TREATISE ON THE WHITE HORSE.

1. Tuat a horse should signify the understanding of truth,
and, in the opposite sense, reasonings, which appear as if they
were the result of understanding,in confirmation of the false, must
needs appear strange at this day ; I shall therefore bring toge-
ther some other passages from the Word, where the expression,
Horse, occurs. Thus in the following: “Is thy wrath against
the sea, O Jehovah, that thou ridest on thine horses? Thy cha-
riots are salvation. Thou hast trodden the sea with thine horses,
even the mire of the waters,’ Habakkuk, chap. iti. 8, 15.
“ The hoofs of the horses [of Jehovah] are counted as rocks,”
Isaiah v. 28. “At thy rebuke both the chariot and the horse
have fallen asleep,” Psalm Ixxvi. 6. “I will overthrow the
throne of kingdoms, and I will overthrow the chariot, and those
that ride in it, and the horses and their riders shall come down,”
Haggai ii. 22. “I will cut off the horse from Jerusalem; but
to the Gentiles he will speak peace,” Zechariah ix. 10.

2. In these passages, horse signifies the understanding of truth
in the church ; and chariot, doctrine thence derived ; and they
who ride in the chariots, and on the horses, signify those who
understand, and are in the doctrine of truth derived from the
Word. But this may appear yet more evident from the fol-
lowing passages: “ Gather yourselves on every side, on account
of the sacrifice; ye shall be filled at my table with horse and
with chariot ; thus will I set my glory among the Gentiles,”
Ezekiel xxxix. 17, 20,21. ‘Gather yourselves together unto
the supper of the great God, that ye may eat the flesh of horses,
and of them that sit on them,” Apocalypse xix. 17, 18. In
addition to these, the following may be taken as a still further
evidence of the signification of horse and chariot: “Gird thy
sword upon the thigh, O Mighty One, ride upon the Word of
Truth,” Psalm xlv. 3, 4. ‘Sing ye, extol him that rzdeth on
the clouds,” Psalm Ixviii. 4. ‘ Jehovah is riding upon a cloud,”
Isaiah xix. 1. ‘Sing ye praises unto the Lord, who rzdeth on
the heaven of heavens, which was of old,” Psalm Ixviii. 82, 33.
“ God rode upon a cherub,” Psalm xviii. 10. “Then ae thou

: 317

2, 3 APPENDIX TO THE

delight thyself in Jehovah, and Z well cause thee to ride upon
the high places of the land,” Isaiah lvili. 14. “I will make
Ephraim to ride,” Hosea x. 11. In these places, to ride sig-
nities to instruct and be instructed in the truths of doctrine,
and so te become wise. The high places of the land signify the
sublimer truths of the church, and Ephraim also the under-
standing of the Word. The like significations are to be applied
to the horses and chariots mentioned in Zechariah ; and to the
four chariots which came out from between two mountains, to
each of which were attached four horses that were red, black,
white, and grisled ; these are called spirits, and are said to have
gone forth from standing betore the Lord of the whole land,
chap. vi. 1 to 15. And also to these in the Apocalypse : “* When
the Lamb opened the seals of the Book, there went forth in
order horses, the first @ white horse, the second a red horse,
the third @ black horse, and the fourth a pale horse,” vi. 1 to 8,
The Book whose seals the Lamb opened is the Word, and from
this Word it is evident that nothing but the understanding of
it could go forth; for what else could be meant by four horses
going forth from an open book ?

3. But take the same expressions when applied in an opposite
sense, and it will be clear that horse signifies the understanding
of truth, and chariot doctrine ; in that opposite sense, however,
a horse signifies the understanding of truth when falsified by
reasonings ; and a chariot, the doctrine or heresy thence de-
rived ; as, ‘* Woe to them that go down to Egypt for help, and
stay on horses, and look not unto the Holy One of Israel; for
Egypt is man and not God, and his horses flesh and not spirit,”
Isaiah xxxi. 1, 3. “ Then shalt thou set him as king over Israel
whom Jehovah thy God shall choose. But he shall not multiply
horses to himself, nor bring back the people unto Egypt, to the
end that he may multiply orses,” Deuteronomy xvil. 15, 16.
These expressions are used, because Egypt represents the natural
man, who, by reasonings drawn from the bodily senses, perverts
the truths of the Word. For what else could be meant by the
horses of Egypt being flesh and not spirit, and what that the
king should not multiply horses, but false doctrines of religion ?
“ Ashur shall not save us, we will not ride upon a horse,”
Hosea xiv. 4. “Some trust in a chariot, and some in horses,
but we will make our boast in the name of Jehovah our God,”
Psalm xx. 7. “Horses are a lying thing for safety,” Psalm
xxxili. 17. Thus saith the Holy One of Israel, in confidence
shall be your strength ; but ye said, no; we will flee upon a
horse, we will ride upon the swift,” Isaiah xxx. 15, 16. “Je-
hovah shall make the house of Judah as @ horse of glory ; and
the riders on horses shall be confounded,” Zechariah x. 8, 5.
“T will bring upon Tyre, Nebuchadnezzar king of Babylon,

with es and with chariot, and with horsemen ; by reason of
318

TREATISE ON THE WHITE HORSE. 3, 4

the abutdance of horses, their dust shall cover thee, thy wal!s
bhall shake at the voice of the horsemen and of the chariot ;
with the hoofs of his horses shall he tread down all thy streets,”
Ezekiel xxvi. 7-—11. In the Word, Tyre signifies the church
as to the knowledges of truth ; and the king of Babylon, their
falsification and profanation; and it is on this account said
that he would come with horse, with chariot, and with horsemen,
and that by reason of the abundance of horses their dust should
cover it. ‘ Woe to the city of blood, the whole is full ofa lie ;
there are the neighing orse and the bounding chariot,” Nahum
iii. 1-—4. A city of blood signifies doctrine drawn from the
truths of the Word when those truths are falsified. To under-
stand the truth of the Word when it is falsified and as truth
destroyed, is also meant by the red, the black, and the pate
horses, in the Apocalypse, vi. 4, 5, 8. Since, then, the under-
standing of truth is signified by a horse, and in an opposite
sense the understanding of the false, it may appear from this
what the Word is in its spiritual sense.

4, It is commonly known, that in Egypt there were
hieroglyphies, and that they were inscribed on the columus
and walls of the temples and other buildings; it is acknow-
ledged, however, that, at this day, no one is able to determine
‘their signification. Those hieroglyphics were no other than
the correspondences between the spiritual and the natural,
to which science the Egyptians more than any people in Asia ap-
plied themselves, and according to which the very early nations
of Greece formed their fables ; for this, and this only, was the
most ancient style of composition; to which I can add the
new information, that every object seen by spirits and angels in
the spiritual world is a mere correspondence; and the Holy
Scripture is on this account written by correspondences, that
so it might be the medium of conjunction between the men of
the church and the angels of heaven. But as the Egyptians,
and along with them the people of the kingdoms of Asia, began
to convert these correspondences into idolatry, to which the
children of Israel were prone, these latter were forbidden to
make any use of them. This is evident from the first com-
mandment of the decalogue, which says, “ Thou shalt not make
unto thee any graven image, nor any likeness [ef any thing]
that is in the heavens above, or that is in the earth beneath, or
that is in the waters under the earth. Thou shalt not bow
down thyself to them, nor serve them, for I Jehovah thy God
am a jealous God,” Deuteronomy v. 8, 9. Besides this, there
are in other parts many passages to the same purport. From
that time, the science of correspondences became extinct, and
successively to such an extent, that at this day it is scarcely
known that the science ever existed, and that it is an object ot
importance. But the Lord being now about to aca ew

4 APPENDIX, ETC.

Charch, which will have its foundation in the Word, and which
church is meant by the New Jerusalem in the Apocalypse; it
has pleased Him to reveal this science, and thus to disclose
what the Word is in its bosom or spiritual sense. This I have
done in the works entitled, Arcana Ca estia, published at
London, and Apocatyrsr Revrarep, published at Amster-
dam. As the science of correspondences was esteemed by the
ancients, the science of sciences, and constituted their wisdom,
it would surely be of importance for some one of your Society to
devote his attention to it; and for this purpose he may begin, if
it be agreeable, with the correspondences disclosed in the Apo-
CALYPsE Reveatep. Should it be desired, I am willing to unfold
the meaning of the Egyptian hieroglyphies, which are nothing
else but correspondences, these being discovered and proved
from the Word, in the Apocatyprse Revrearep, and to publish
their explication —a work which no other person could
accomplish. E. 8.

END OF THE APPENDIX.

NOTE.

The following paragraph is from the Advertisement prefixed
to the translation of the “Appendix,” published at London,
1824, by T. Goyder.

“The history of this little work may be given in a few words:
at was originally written in Latin, and sent by the author under
the title of ‘An Appendix to the Treatise onthe White Horse,’
to the Ltev. Thomas Hartley. By this gentleman a copy was
sent to Dr. Messiter, a name well known to the readers of the
New Doctrines. After his decease, it came into the possession
of his eldest daughter, along with his other papers ; and Iam
endebted to her kindness for the copy, from which this transla-
tion has been made.”

To this it may be added, that the original edition contains
the particulars of the receipt of the “ Appendix” by the Rev. T.
flartley, which have likewise been printed in the New Jerusa-
lem Magazine, August, 1840: Boston, U.S. The Latin has
never been printed. The paragraphs are numbered in the pre:
sent edition for convenience of reference, but there are no num:
ber's in the original.

320

sok

EARTHS IN THE UNIVERSE.

( 21] 321

KARTHS IN THE UNIVERSE,

AND THEIR INHABITANTS;

THEIR SPIRITS AND ANGELS:

FROM WHAT HAS BEEN HEARD AND SEEN,

From the Laxn of

EMANUEL SWEDENBORG,

Servant of the Lord Jesus Christ.

BEING A TRANSLATION OF HIS WORK ENTITLED

* PB TELLURIBUS IN MUNDO NOSTRO SOLARI, QU VOCANTUR PLANBT# : ET DB TELLURIBUE BB
CUO ASTRIFERO: DEQUE ILLARUM INCULIS; TUM DE SPIRITIBUS ET ANGELIS IBI:
EX AUDITIS BT ViSIS.” LONDINI : MDCCLVIII.

NEW YORK:
AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY,

CONTENTS.

Sections
On the Earths in the Universe...... Riniejetotels/otaeietots a oroleg stateleisieenieiets 1—8
On the Earth or Planet Mercury................ Brora suesete-avevels Serene 9—45
On the Earth or Planet Jupiter............... Sie leis wre wlele eyelet wed 46—84
On the Earth or Planet Mars......... BOUBROOUCOSS areaieteecteteinte eens 85—96
On the Earth or Planet Saturn..... savarers we tere Oa OSC Choma Oe 97—104
On the Earth or Planet Venus..... BOS cMAG aia a Set hats aie soe eve afcpese siete 105—11L0
On the Spirits and Inhabitants of the Moon...................2055 ill, 112
The Reasons why the Lord was willing to be born on our Earth, and
MOG OU ANOCMCT% cris wc) oc « «eos vasciavo) aus -nefe eleue) telereiaie Siclerciate ete 113-~122
Of the Earths in the Starry Heaven..... Sab OOCO soc oDndoCOUCOO ear 123—126
Of the First Earth in the Starry Heaven... ............ sfalaietere state 127—137
Of a Second Earth in the Starry Heaven.............0c cece ce eees 138—147
Of a Third Earth in the Starry Heaven..........eeee0- AE UOUIOGaS 148 —156
Of a Fourth Earth in the Starry Heaven........... SRG OODDROO OCOD 157 --167
Of a Fifth Earth in the Starry Heaven............ Si betsvess sscesoes L6S° -LrS

825

ON THE

EARTHS IN THE UNIVERSE.

1. Inasmucs# as, by the Divine mercy of the Lord, things
interior are open to me, which appertain to my spirit, and
thereby it has been granted me to discourse net only with
spirits and angels who are near our earth, but also with those
who are near other earths ; and whereas I had a desire to know
whether other earths exist, and of what sort they are, and what
is the nature and quality of their inhabitants, therefore it has
been granted me of the Lord to discourse and converse with
spirits and angels who are from other earths, with some for a
day, with some for a week, and with some for months ; and to
be instructed by them concerning the earths, from which and
near which they were ; and concerning the lives, customs, and
worship of the inhabitants thereof, with various other things
worthy to be noted: and whereas in this manner it has been
granted me to become acquainted with such things, it is per-
mitted to describe them according to what has been heard and
seen. It is to be observed, that all spirits and angels are from
the human race ;@ and that they are near their respective earths;
and that they are acquainted with things on those earths ; and
that by them man may be instructed, if his interiors be so open
as to be enabled to speak and converse with them ; for man in
his essence is a spirit,¢ and together with spirits as to his inte-
riors ;4 wherefore he whose interiors are opened by the Lord,
may discourse with them, as man with man ;¢ which privilege
has been granted me now for twelve years daily.

EXTRACTS FROM THE ARCANA CCELESTIA.

a That there are no spirits and angels, but what were of the human race. n. 1880.

That the spirits of every earth are near to their own particular earth, because

they are from the inhabitants of that earth, and of a similar genius and temper ;
aod that they are serviceable to those inhabitants, n. 9968.

¢ That the soul, which lives after death, is the spirit of man, which is the real
man in him, and also appears in another life in a perfect human form, n. 322, 1880,
1881, 3633, 4622, 4735, 6054, 6605, 6626, 7021, 10,594.

4 That man, even during his abode in the world, as to his interiors, consequently
as to his spirit or soul, is in the midst of spirits and angels, of a nature and quality
agreeing to his own, n. 2378, 3645, 4067, 4073, 4077.

e That man is capable of discoursing with spirits and angels, and that the an-
cients on our earth did frequently discourse with them, n. 67, 68, 69, 784, 1634,
1636, 7802. But that at this day it is dangerous to discourse with them, unless
man be in a true faith, and be led of the Lord, n. 784, 9438, 10,751.

327

9--4 OX TxiL KALLHS IN THE UNIVERSE.

2. Thai tnere are several earths, and men upon them, and
thence spirits and angels, is a thing most perfectly well known
in another life, for it is there granted to every one who desires
it from a love of truth, and consequent use, to discourse with
the spirits of other earths, and thereby to be confirmed con-
cerning a plurality of worlds, and to be informed, that the
4uman race is not confined to one earth only, but extends to
earths innumerable; and moreover to know, what is the par-
ticular genius, manner of life, and also Divine worship, pre-
vailing amongst the inhabitants of each particular earth.

3. L have occasionally discoursed on this subject with the
spirits of our earth, and the result of our conversation was,
that any man of an enlarged understanding may conclude, from
various considerations, that there are several earths, and that
they are inhabited by men; for it is a suggestion of reason,
that so great material masses as the planets are, some of which
far exceed this earth in magnitude, are not empty masses, and
created only to be conveyed in their revolutions round the sun,
and to shine with their scanty light for the benefit of one earth,
but that their use must needs be more enlarged and distinguished.
He who believes, as every one ought to believe, that the Deity
created the universe for no other end than that mankind, and
thereby heaven, might have existence, (for mankind is the
seminary of heaven,) must needs believe also, that wheresoever
there is any earth, there are likewise men-inhabitants. That
the planets which are visible to our eyes, as being within the
boundaries of this solar system, are earths, may appear mani-
fest from this consideration, that they are bodies of earthly
matter, because they reflect the light of the sun, and when
seen through optical glasses, they appear, not as stars glitter-
ing by reason of their flame, but as earths variegated by reason
of their opaque spots. The same may further appear trom this
consideration, that they, in like manner as our earth, are con-
veyed by a progressive motion round the sun, in the way of
the zodiac, whence they have their years, ana seasons of the
year, as spring, summer, autumn, and winter; and in like
manner, revolve about their own axis, whence they have their
days, and times of the day, as morning, mid-day, evening and
night. Moreover some of them have moons, which are called
satellites, and which perform their revolutions round their
central globes, as the moon does round our earth. The planet
Saturn has besides a large luminous belt, as being furthest
distant from the sun, which belt supplies that earth with much
light, although reflected. How is it possible for any reasonable
person, acquainted with these circumstances, to assert that
such bodies are void, and without inhabitants ?

_4. Moreover, in my discourse with spirits, I have at such
times suggested, that it is very credible that in the universe
328

ats)

ON THE EARTHS IN THE UNIVERSE. 4—T

there are more earths thar.one, from this consideration, that
the starry heaven is so immense, and the stars therein are so
innumerable, each-of which in its place, or in its world, is a
sun, and like our sun, in various magnitude. Every considerate
person is led to conclude, that so inmense a whole must needs
be a means to some end, the ultimate of creation, which end is
the kingdom of heaven, whereinthe Divine [being or principle |
may dwell with angels and men: for the visible wniverse, or the
heaven resplendent with stars so innumerable, which are so
many suns, is only a means, or medium, for the existence of
earths, and of men upon them, of whom may be formed a
celestial kingdom. From these considerations every reasonable
person must needs be led to conceive, that so immense a means,
adapted to so great an end, was not constituted for a race of
men from one earth only, and for a heaven thence derived : for
what would this be to the Divine [being or principle] which is
infinite, and to which thousands, yea, ten thousands of earths,
all full of inhabitants, are comparatively small, and scarce of
any amount.

5. Moreover, the angelic heaven is so immense, that it cor-
responds with all and singular the things appertaining to man,
myriads corresponding to every member and organ, and to all
the viscera, and the respective affections of each; and it has
been given to know, that that heaven, as to all its correspon-
dences, can by no means exist, except by the inhabitants of
very many earths.f

6. There are spirits whose sole duty is to acquire to them-
selves knowledges, because they are delighted only with know-
ledges. These spirits are permitted to wander at large, and even
to pass out of this solar system into others, and to procure for
themselves knowledges. They have declared, that there are not
only earths inhabited by men, in this solar system, but also out
of it in the starry heaven, toanimmense number. These spirits
are from the planet Mercury.

7. As to what in general concerns the Divine worship of the
inhabitants of other earths, such amongst them as are not
idolaters, all acknowledge the Lord to be the only God; for
they adore the Divine [being or principle] not as invisible, but
as visible, for this reason amongst others, because when the
Divine [being or principle] appears to them, he appears in a

f That heaven corresponds to the Lord, and that man, as to all and singular the
things appertaining to him, corresponds to heaven, and that hence heaven, before
the Lord. is a man in a large effigy, and may be called the Grand Man, n. 2996,
2998, 3624— 3649, 3636—3643, 3741—3745, 4625. Concerning the correspondence
of man, and of all things appertaining to him, with the Grand Man, which is hea-
ven, in general, from experience, n. 3021, 3624—3649, 3741—38751, 3583—3896,
4039—4051, 4218— 4228, 4318—4331, 4403—4421, 4527—4533, 4622—4633, 4652—
460, 47914805, 4931 ~4953, 5050—5061, 5171—5189, 5377—5396, 5552—5573
57 1—5727, 10,030.

329

7—11 ON THE EARTHS IN THE UNIVERSE.

human form, as he also formerly appeared to Abraham and
others on this earth ;g and they who adore the Divine [being or
principle] under a Human Form are all accepted of the Lord.
They say also, that no one can rightly worship God, much less
be joined to Him, unless he comprehends Him by some idea, and
that God cannot be comprehended except in a Human Form ;
and if He be not so comprehended, the interior sight, which is
of the thought, concerning God, is dissipated, as the sight of
the eye is, when looking upon the boundless universe ; and that
in this ease the thought must needs sink into nature, and wor-
ship nature instead of God.

8. When they were told that the Lord on our earth assumed
the human [nature,] they mused awhile, and presently said,
that it was done for the salvation of the human race.

OF THE EARTH OR PLANET MERCURY, ITS SPIRITS
AND INHABITANTS.

9. Tuatr the universal heaven resembles one man, who is .
therefore called the Granp Man, and that all and singular the
things appertaining to man, both his exteriors and interiors,
correspond to that man or heaven, is an arcanum not as yet
known in the world; but that it is so, has been abundantly
vroved.f To constitute that Grand Man, there is need of spirits
from several earths, those who come from our earth into heaven
not being sufficient for this purpose, being respectively few ;
and it is provided of the Lord, that whensoever there is a defi-
ciency in any place as to the quality or quantity of correspond-
ence, a supply be instantly made from another earth, to fill up
the deficiency, that so the proportion may be preserved, and
thus heaven be kept in due consistence.

10. It was also discovered to me from heaven, in what re-
lation to the Grand Man the spirits from the planet Mercury
stand, viz., that they have relation to the memory, but to the
memory of things abstracted from terrestrial and merely material
objects. Since however it has been granted to discourse with
them, and this during several weeks, and to learn their nature
and quality, and to observe how the inhabitants of that earth
are particularly cireumstanced, I sha:l adduce what has been
thus experimentally made known to me.

11. On a time some spirits came to me, and it was declared

g¢ That the inhabitants of all the earths adore the Divine [being or_ principle]
under a Human Form, consequently the Lord, n. 8541—8547, 10,159, 10,736, 10,737,
10,738. And that they rejoice when they hear that God was actually made Man, n.
9361. That it is impossible to think of God except in a Human Form, n. 8705,
9359, 9972. That man may worship and love what he has seme idea of, but not
what he has no idea of, n. 4733, 5110, 5633, 7211, 9267, 10,067.

hb That the Lord receives all who are principled in good, and who adore the
Divine [being or principle] under a Human Form, n. 9359, 7173.

ON THE PLANET MERCURY. 11—13

from heaven, that they were from the earth which is nearest to
the sun, and which in our earth is known by the name of the
planet Mercury. Immediately on their coming, they explored
my memory in search of all that I knew: (spirits can do this
most dexterously, for when they come to man, they see in his
memory all things contained therein).i During their search after
various things, and amongst others, after the cities and places
where I had been, I observed that they had no inclination to
know any thing of temples, palaces, houses, or streets, but
only of those things which I knew were transacted in those
places, also of whatever related to the rule and government
therein prevailing, and to the tempers and manners of the in-
habitants, with other things of a similar nature : for such things
cohere with places in man’s memory ; wherefore when the places
are excited in remembrance, those things also are brought to
view at the same time. I was much surprised to find them of
such a nature and quality ; wherefore I asked them, why they
disregarded the magnificence of the places, and only attended
to the things and circumstances connected therewith. They
answered, because they had no delight in looking at things
material, corporeal, and terrestrial, but only at things real:
hence it was confirmed, that the spirits of that earth, in the
Grand Man, have relation to the memory of things abstracted
trom what is material and terrestrial.

12. It was told me, that such is the life of the inhabitants
of that earth, viz. that they have no concern about things ter-
restrial and material, but only about the statutes, laws, and
forms of government, which prevail among the nations therein ;
also about the things of heaven, which are innumerable: and I
was further informed, that several of the men of that earth
converse with spirits, and that thence they have the knowledges
of spiritual things, and of the states of life after death; and
thence also their contempt of things corporeal and terrestrial ;
for they who know of a certainty, and believe, that they shall
live after death, are concerned about heavenly things, as being
eternal and happy, but not about worldly things, only so far
as the necessitics of life require. Inasmuch as the inhabitants
of the planet Mercury are of such a nature and quality, there-
fore also the spirits who are from thence are of a like nature
and quality.!

13. With what eagerness they inquire into and imbibe the
knowledges of things, such as appertain to the memory ele vated
above the sensualities of the body, was made manifest to me
trom this circumstance, that when they looked into those things

i That spirits enter into all the things of man’s memory, n. 2488, 5863, 6192,
6193, 6198, 6199, 6214. That angels enter into the affections and ends, from which
and for the sake of which man thinks, wills, and acts in such and such a mapner
in preference to every other n 1317, 1645, 5844. 931

138—15 ON THE EARTHS IN THE UNIVERSE.

which I knew respecting heavenly subjects, they passed hastily
through them all, declaring every instant the nature and quality
of each: for when spirits come to man, they enter into all his
memory, and excite thence whatever suits themselves: yea,
what I have often observed, they read the things contained
therein, as out of a book.k These spirits did this with greater
dexterity and expedition, because they did not stop at such
things as are heavy and sluggish, and which confine and con-
sequently retard the internal sight, as all terrestrial and corporeal
things do, when regarded as ends, that is, when alone loved:
but they looked into things essential: for such things, which
are not clogged with things terrestrial ,elevate the mind upwards,
whereas mere material things sink the mind downwards, and at
the same time contract and shut it up. Their eagerness to
acquire knowledges, and to enrich the memory, was manifest
also from the following circumstance: on atime whilst I was
writing somewhat concerning things to come, and they were at
a distance, so that they could not look into those things from
my memory, because I was not willing to read them in their
presence, they were very indignant, and contrary to their usual
behaviour, they were desirous to abuse me, saying that I was
one of the worst of men, with such like indignities ; and that
they might give proof of their resentment, they caused a kind
of contraction attended with pain on the right side of my
head even to the ear; but these things did not hurt me : never-
theless, in consequence of having done evil, they removed
themselves to a yet greater distance, but presently they stood
atill again, desirous to know what I had written: such is their
eager thirst after knowledges.

14. The spirits of Mercury, above all other spirits, possess
the knowledges of things, as well respecting this solar system,
as respecting the earths which are in the starry heaven; and
what they lave once acquired to themselves, that they retain,
and also recollect it as often as anything similar occurs. Hence
also it may appear manifest, that spirits have memory, and that
it is much more perfect than the memory of men; and further,
that what they hear, see, and perceive, they retain, and espe-
cially such things as delight them, as these spirits are delighted
with knowledges; for whatever things cause delight, and affect
the love, these flow in as it were spontaneously, and remain ;
other things do not enter, but only touch the surface and pass by.

15, When the spirits of Mereury come to other societies,
they explore and collect from them what they know, and then
they depart ; for such communication is granted amongst spirits
and especially amongst angels, that when they are in a society,

k That the spirits who are attendant on man, are in possession of all things
appertaining to his memory, n. 5853, 5857, 5859, 5860.
332

ON THE PLANET MERCURY 15—20

if they are accepted and loved, all things which they know are
communicated!

16. In consequence of their knowledges, the spirits of Mer-
cury have an extraordinary degree of haughtiness; wherefore
they are given to understand, that although they know innn-
merable things, yet there are infinite things which they do not
know ; and that if their knowledges should increase to eternity,
the notice even of all general or common things would still be
unattainable. They are told likewise of their haughtiness and
high-mindedness, and how unbecoming such a temper is; but
on such occasions they reply, that it is not haughtiness, but
only a glorying by reason of the faculty of their memory ; thus
they have the art of exculpating themselves, and excusing their
foibles.

17. They are averse to discourse consisting of vocal expres-
sions, because it is material ; wherefore when I conversed with
them without intermediate spirits, I could only do it by a
species of active thought. Their memory, as consisting of things
not of images purely material, affords a nearer supply of its
objects to the thinking principle; for the thinking principle,
which is above the imagination, requires for its objects things
abstracted from material. But notwithstanding this, the spirits
of Mercury are little distinguished for their judgment, having
no delight in the exercise of that faculty, and the deducing of
conclusions from knowledges ; for bare knowledges alone are
the things which give them pleasure.

18. They were questioned, whether they proposed to them-
selves any use from their knowledges ; and at the same time it
was represented to them, that it is not enough to be delighted
with knowledges, because knowledges have respect to uses, and
uses ought to be the ends of knowledges; from knowledges
alone no use results to them, but to others with whom they are
disposed to communicate their knowledges ; and that it is very
inexpedient for any one, who wishes 40 become wise, to rest
satistied with mere knowledges, these being only administering
causes, intended to be subservient to the investigation of things
appertaining to life: but they replied, that they were delighted
with knowledges, and that knowledges to them are uses.

19. Some of them are also unwilling to appear as men, like
the spirits of other earths, and would rather appear as crystal-
line globes; the reason why they are desirous to appear so,
although they do not appear so, is, because the knowledges of
things immaterial are represented in another life by crystals.

20. The spirits of Mercury differ totally from the spirits of

1 That in the heavens there is given a communication of all good things, inas-
much as it is the property of heavenly love to communicate all its possessions with

otters ; and that hence the angels derive wisdom and happiness, n. 549, 550, 139),
1391, 1399, 10,130, 10,723.
333

20—23 ON THE EARTHS IN THE UNIVERSE.

our earth, for the spirits of our earth have not so much concern
about immaterial things, but about worldly, corporeal, and ter-
restrial things, which are material; wherefore the spirits of
Mercury cannot abide together with the spirits of our earth, and
of consequence, wheresoever they meet them, they fly away:
for the spiritual spheres, which are exhaled from each, are al-
together contrary the one to the other. The spirits of Mercury
have a common saying, that they have no inclination to look at
asheath, but at things stripped of their sheath, that is, at
interior things.

21. On a time there appeared a whitish colored flame,
which burnt briskly, and this for nearly an hour. That flame

signified the approach of spirits of Mercury, who for penetra-:

tion, thought, and speech, were more prompt than the former
spirits. When they were come, they instantly ran through the
things contained in my memory, but I could not perceive what
observations they made, by reason of their promptitude. I
heard them afterwards express the nature and quality of some
particulars ; in respect to what I had seen in the heavens and
in the world of spirits, they said that they knew those things
before. I perceived that a multitude of spirits consociated
with them was behind, a little to the left in the plane of the
veciput.

22. At another time I saw a multitude of such spirits, but
at some distance from me, in front a little to the right, and
thence they discoursed with me, but by means of intermediate
spirits ; for their speech was as quick as thought, which does
not fall into human speech, but by means of other spirits ; and
what surprised me, they spake not singly, but in a volume to-
gether [volumatim], and yet readily and rapidly. Their speech
appeared undulatory, in consequence of the numbers who spake
at the same time, and what is remarkable, it was conveyed to-
wards my left eye, although they were to the right. The reason
was, because the left eye corresponds to the knowledges of
things abstracted trom what is material, consequently to such
things as appertain to intelligence: whereas the right eye cor-
responds to such things as appertain to wisdom.” They like-
wise perceived and judged of what they heard with the same
promptitude with which they discoursed, saying of such a thing
that it was so, and of such a thing that it was not so; their
judgment was as it were instantaneous.

23. ‘There was a spirit from another earth, who was well quali-
fied to discourse with them,being a quick and ready speaker, but

_ m That the eye corresponds to the understanding, because the understanding is
internal sight, and the sight of things immaterial, n. 2701, 4410, 4526, 9051, 10,569.
That the sight of the left eye corresponds to truths, consequently to intelligence ;
and the sight of the right eye corresponds to the goods of truth, consequently te
wisdom, n. 4410

3d4

OF THE PLANET MERCURY. 2938—25

who affected elegance in his discourse. They instantly decided
on whatever he spake, saying of this, that it was too elegant ; of
that, that it was too polished: so that the sole thing they
attended to was, whether they could hear anything from him
which they had never known before, rejecting thus the things
which were as shades to the substance of the discourse, as all
affectations of elegance and erudition especially are ; for these
hide real things, and instead thereof present expressions, which
are only material forms of things; for the speaker keeps the
attention fixed herein, and is desirous that his expressions should
be regarded more than the meaning of them, whereby the ears
are more affected than the minds of the audience.

24. The spirits of the earth Mercury do not abide long in
one place, or within companies of the spirits of one world, but
wander through the universe. The reason is, because they have
relation to the memory of things, which memory must be con-
tinually stored with fresh supplies ; hence it is granted them to
wander about,and to acquire to themselves knowledges in every
place. During their sojourning in this manner, if they meet
with spirits who love material things, that is, things corporeal
and terrestrial, they avoid their company,and betake themselves
where such things are no subjects of discourse. Hence it may
appear, that their mind is elevated above things of sense, and
thus that they are in an interior luminous principle. This was
also given me actually to perceive, whilst they were near me,
and discoursed with me: | observed at such times, that I was
withdrawn from things of sense, insomuch that the luminous
principle of external vision began to grow dull and obscure.

25. The spirits of that earth go in companies and phalanxes,
and when assembled together, they form as it were a globe;
thus they are joined together by the Lord, that they may act
in unity, and that the knowledges of each may be communi-
cated with all, and the knowledges of all with each, as is the
ease in heaven.!. That they wander through the universe to
acquire the knowledges of things, appeared to me also from
this cirenmstance, that once, when they appeared very remote
from me, they discoursed with me thence, and said, that they
were then gathered together, and journeying out of the sphere
of this world into the starry heaven, where they knew such
spirits existed as had no concern about terrestrial and corporeal
things, but only about things elevated above them, and that
they were desirous to associate with those spirits. It was given
to understand, that they themselves do not know whither they
are journeying, but that they are led by the Divine guidance
to those places where they may be instructed concerning such
things as they are yet unacquainted with, and which agree with
‘the knowledges that they have already. It was given to under-
stand further, that they do not know how to find the et panies

v0v

95—28 ON THE EARTHS IN THE UNIVERSE.

with whom they are joined together, and that this also is of
Divine direction.

26. In consequence of their thus journeying through the
universe, and thereby being enabled to know more than others
respecting the worlds and earths out of the sphere of our solar
system, I have also discoursed with them on this subject. They
said that in the universe there are very many earths inhabited
by men; and that they wonder how any should suppose (whom
they called men of little judgment), that the heaven of the
Omnipotent God consisted only of spirits and angels who come
trom one earth, when these comparatively are so few, that in
respect of the Omnipotence of God they are scarce anything,
nor would it alter the case even supposing there were myriads
of worlds, and myriads of earths. They declared moreover, that
they knew there were earths existing in the universe to the
number of some hundred thousands and upwards ; and yet what
is this to the Divine [being or principle] who is Infinite ¢

27. The spirits of Mercury, who were attendant upon me
whilst I was writing and explaining the Word as to its internal
sense, and who perceived what I wrote, said that the things
which I wrote were very gross [admodum crassa] and that almost
all the expressions appeared as material; but it was given to
reply, that to the men of our earth what was written seemed
subtle and elevated, and many things incomprehensible. I
added, that several on this earth do not know that it is the
internal man which acts on the external, and causes the external
to live; and that they persuade themselves from the fallacies of
the senses that the body has life, and that in consequence
thereof, such as are wicked and unbelieving entertain doubts
respecting a life after death ; also, that the. [part or principle]
of man which is to live after death is not by them called spirit,
but soul ; and that they dispute what soul is, and where is its
abode, and believe that the material body, although dispersed
throughout the atmosphere, is to be joined again to it, in order
that man may live as man; with many other things of a like
nature. The spirits of Mercury, on hearing these things, asked,
whether such men could become angels; and it was given to
answer, that those become angels who have lived in the good of
faith and charity, and that then they are no longer in external
and material things, but in internal and spiritual; and when
they come into that state, that they are in a light superior to
that in which the spirits from Mercury are. To convince them
that it was so, an angel was allowed to discourse with them,
who had come into heaven from our earth, having lived in the
eood of faith and charity, concerning whom more will be said
presently.

28. On another occasion, there was sent me by the spirits
of prral a long piece of paper, of an irregular sha